SYSTEMATIC 
PERSONAL WORK 



J.ROY WRIGHT 



Class 
Book. 




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GqpyiiglitM 



CDF^OUGHT DEPOSm 



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SYSTEMA'PC 
PERSONAL WORK 



A systematic presentation of New Testament 

Christianity. For use in house-to-house 

teaching, and in classes in Personal 

Evangelism and First Principles 



P BY 

J;r^ROY ^yRIGHT, B. A., B. D., D. D. 

AUTHOR OF 

"The Wright-Sommer Debate" 




CINCINNATI 

THE STANDARD PUBLISHING COMPANY 



Copyright, 1922 
THE STANDARD PUBUSHING COMPANY 



3^^?. 






MAR24'22 

g)7,.;\659349 






"Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost: teaching 
them to observe all things whatsoever I have 
commanded you: and, lo, I am with you alway, 
even unto the end of the world." 

—Jesus (Matt. 28: 19, 20). 

"Therefore they that were scattered abroad 
went everywhere preaching the word." 

—Luke {Ads 8:4). 



DEDICATION 

'T^O my mother, who with tenderness, perseverance 
and sacrifice guided me through the paths of boy- 
hood into studious manhood, and to my wife, who shares 
alike the successes and failures of that manhood, these 
lessons, the result of years of evangelism and Biblical 
research, are affectionately inscribed. The Author. 



TABLE OF CONTENTS 

PAGE 

Introduction - 7 

Author 's Foreword ^..... 15 

LESSON I. 
The Divine Authority for Personal Evangelism 17 

LESSON 11. 
Helpful Hints to Personal Evangelists ™ 23 

LESSON III. 
The Divinity of the Church of Christ 34 

LESSON IV. 
The Unity of the Church of Christ. 41 

LESSON V. 
How to Present the Divine Name 48 

LESSON VL 

How to Present the Divine Creed 68 

LESSON VIL 

How to Present the Divine Baptism 81 

5 



CONTENTS 



PAGE 

LESSON VIII. 
How TO Present the Divine Plan of Salvation lOQ 

LESSON IX. 
The Divine Plan op the Ages _.126 

LESSON X. 
The Proper Divisions of the Scriptures 133 

LESSON XL 
The Office and Work of the Holy Spirit 143 

LESSON XXL 
Common Misconceptions of the Restoration Movement 148 

LESSON XIIL 

Geisteral Excuses Answered 165 

Review and Examination — „ 177 



INTRODUCTION 

1TAKE much pleasure in writing this article to introduce 
the present volume to the great brotherhood of churches of 
Christ. I am personally acquainted with the author of this 
book, and know him to be one of our most forceful personal 
evangelists. I was associated with him in two very successful 
meetings, in which I first became acquainted with the system 
of teaching he uses in house-to-house evangelism. I then made 
the remark that this system should be put in book form, so that 
all of our ministers and evangelists might profit by it, and the 
churches edified in the true doctrine of Christ. I have seen 
this system of teaching used, and, in fact, have used it myself, 
to such an extent that I positively know it to be incontrover- 
tible and convincing. I have seen it overcome the prejudice 
of the most confirmed denominationalist. I have also seen it 
presented to the non-professor of Christianity in such a posi- 
tive way as to lead him to Christ immediately. I know that it 
will do the work, if rightly presented. It is so plain and simple 
that the most uneducated person can take the Bible and use it 
effectively in personal work. The time having arrived for one 
of the biggest evangelistic efforts ever put forth by those who 
call themselves ** Christians only,*' I visited Brother Wright 
at his home, and asked him for the privilege of presenting this 
teaching in book form, both for class study and for use in 
actual personal work. He has kindly consented to present in 
manuscript the matter herein contained. 

In order to make the introduction practical, I call the 
student's attention to the following general facts: 

First, the purpose of this book is twofold, as follows: 
1. It is intended to indoctrinate people who are now affili- 
ated with churches of Christ, but who have never been taught 
the simplicity of our position as our fathers in the Restoration 

7 



INTRODUCTION 



movement understood and taught it. The agitation troubling 
our work to-day is due primarily to the fact that we have a 
great many people professing church membership on the Res- 
toration position who have no conception of what we stand for 
in the religious world. The Restoration movement has a specific 
plea and program: a plea for the restoration of the original 
unity of the church of Christ, and a program comprehending 
the faith and practice of the New Testament church — ^nothing 
more, nothing less — as the only basis upon which true Christian 
unity can be achieved ; yet we have many folk who are obsessed 
with the idea that we stand for some sort of a ' ' church union, ' ' 
or 'league of denominations," upon almost any basis, regard- 
less of the cost. We stand for unity on the basis of the New 
Testament, and we rightly ask: If the church were one in the 
days of the apostles, why can it not be one on the same basis 
to-day ? Many of our people no longer realize that sectarianism 
is a sin of the first magnitude. Many of them are so confused 
that they have lost sight of our undenominational position. 
They think that the Restoration movement is a denomination 
— just the '^ Christian denomination," or "Disciples denomi- 
nation," or ''Christian Church," or even ''Disciples Church," 
along with the rest. Our young people have not heard the old- 
fashioned doctrinal message which counted for so much in days 
gone by, which has always been the crowning glory of the 
movement, and which must be revived if we expect to ac- 
complish our destiny under God. This is the reason why we 
have so much confusion, uncertainty, half-hearted skepticism 
and practical infidelity in the pulpit. It is the reason why we 
have so many associated with us who can not give any reason 
for the hope that lies within them. This book should be taken 
into the Bible school, into the prayer-meeting, into special 
classes, and studied, that the church may be instructed in the 
principles of primitive Christianity and the spirit of evangel- 
ism be revived. 

2. It is also intended for house-to-house visitation. This 
system presents the faith and worship of the early church so 
clearly that any one, after careful preparation, can take the 

8 



INTRODUCTION 



Bible and go from house to house teaching the gospel in its 
simplicity and power. It is intended to help restore the old- 
time evangelistic zeal of the church. It is written for the pew 
as well as the pulpit. It is designed for the rank and file of 
the church membership to study and use in the field. The 
teacher, lawyer, miner, business man, grocery clerk, Bible- 
school superintendent — in fact, any one — can use it to teach 
*Hhe way of the Lord more perfectly." This book has been 
written with the conviction that we, as adherents of primitive 
Christianity, have a distinct message, not only to the "un- 
churched," but to denominational folk as well; in other words, 
to those who profess to be Christians, but insist, at the same 
time, on wearing additional names that are human in origin 
and' content, and which create and perpetuate a sinful state of 
sectarianism that nullifies the power of the church. This book 
is written with the conviction that it is our bounden duty to 
present to these people the simple, undenominational position; 
to urge them to come out of the Babylon of sectarianism and 
unite upon the apostolic basis of Christ's name, Christ's 
church, Christ's baptism, Christ's plan of salvation, and 
Christ's idealism. The message of the Restoration movement 
is just as much a m^essage to Protestantism as to the non-pro- 
fessing world. If we have no such a message, as some among 
us who claim to be "advanced" would argue, let us tear down 
our chapels, withdraw from the field and become denomina- 
tionalized, and acknowledge that the whole thing has been a 
colossal failure in the sight of God and man. The author of 
this book, however, believes that the primitive gospel is just as 
much needed, and just as much in demand to-day, as it ever 
was, and experience has vindicated his convictions. 

Second, we desire to call attention briefly to the merits of 
the volume. Naturally, an author would blush to relate the 
outstanding features of his own work, but it is perfectly right 
and proper for a friend and brother who is familiar with this 
system of personal work, and has used it in the field, to call 
attention to its merits for the benefit of those who read and 
study it. I, therefore, call the reader's attention to the fol- 

9 



INTRODUCTION 



lowing outstanding items of merit in the system of personal 
work herein presented : 

1. It is ScripfuraL Its very plainness depends npon its 
right use of the divine Book. Conclusions are drawn, after 
ihe Scripture refer-r::' '^-r:-: ":" ■^■:i. and these conclusions 
harmonize with the gciicral :ea:x^-i:.g of the Bible. Deductions 
are not based upon assumptions previously formed, and the 
Bible used to prove such assumptions : but assumptions are 
scrupulously avoided. a]id conclusions drawn from the evi- 
dence presented in the oracles of G-od. This is the only fair 
way of treating God's Book. 

2. It is sysiemaiic. ^e already have many volumes in print 
presenting the doetrine of the Xew Testament under various 
captions and sub-headings, hut they are not systematicaUy ar- 
ranged for presentation to a prospect. Aluch forcefuluess lies 
in the ability to foresee the objections which your prospect is 
liable to raise, and to forestall them by preliminaTy Scripture 
references which render them usele^ Other books deal much 
with details : this deals with fundamental truths. Others are 
chaotic in their manner of presentation: this is systematic. 
The very system of presenting Scripture references in their 
logical order results in making the present volume scientific 
and superior. 

3. It is aggressive. Most Ycdnmes presenting the Restoration 
position are defensive. The m.atter of baptism, for instance, 
has often been presented negatively and defensively, whereas 
it should be presented positively. If we are rights why should 
we not be aggressive ? '^ny not teach the New Testament jKwi- 
tion with an air of sureness and satisfaction — not of **cook- 
sureness," but sureness? The beauty of this system of teach- 
ing, as I have personally seen it exemplified in the home, is 
that if does away icith argument. If the rules given are care- 
fully observed in presenting the teaching, there will be no time 
lost in argument. The prospect may be inclined to argue the 
^a.se at first; but you, as the Christian visitor, must keep right 
on teaching and refuse to spend any time in argument; and 
by the time you are half through with the teaching, the pros- 

10 



i 



INTRODUCTION 



pect will have nothing to argue about. This puts you on the 
aggressive side of the ease all the way along. 

4. It is convincing. I have been with the author in the 
homes of radical Presbyterians, Methodists, Baptists, etc., and 
have seen them fully convinced. I have seen the same system 
used on Universalists, Unitarians, and the like, with the same 
results. They may not turn from their traditions at once, but 
they will, with few exceptions, become Christians only within 
a short time after the teaching is presented. They may get 
somewhat hostile as the teaching proceeds, but if the Christian 
visitor is kind along with his positiveness, he will leave the 
home with a feeling of satisfaction in the hearts of all present 
which they have never felt before as regards religious truth. 
In using this work, you must feel that the truth makes people 
free, and that no matter how much the truth may he resented^ 
it should he presented. There is absolutely no refutation of 
this teaching, because it is in strict accord with the word of 
God, and the Word is His power unto salvation. 

Third, I desire to call attention to the qualifications neces- 
sary to use this system of personal work effectively. This 
paragraph is addressed to all personal workers who prepare 
for house-to-house teaching by studying this book. 

1. You will find four classes to be ''evangelized,** and this 
system applies to one as well as another. You will use it in 
teaching (1) non-professors of religion who are to be led to 
Christ; (2) denominational adherents who are to be taught 
**the way of the Lord more perfectly," as Aquila and Priscilla 
taught ApoUos; (3) backsliders, who have erred from the true 
way, and who need to be led to repentance anew; and (4) 
those who are already affiliated with the church of Christ 
by force of circumstances and environment, but have no con- 
ception as to why they are what they are religiously. You can 
use this teaching on all classes with like results, and you can 
use it just as effectively on those who are following after fads 
and delusions, as Christian Scientists, Russellites, etc. 

2. There are certain fundamental convictions which you 
must possess before you can expect to teach others effectively. 

11 



INTRODUCTION 



If you do not have convictions, you can not teach anything 
successfully — for one who attempts to teach or preach must 
first believe what he is seeking to propagate. If you accept 
such bits of *' pious profanity" as that ''there isn't anything 
in a name," or that "one church is as good as another," or 
that "it makes no difference what you do just so you are sin- 
cere," etc., you might just as well stay at home as to attempt 
to go out and teach New Testament Christianity. You must 
believe that the world is under condemnation and that Christ 
is the only Saviour; that, unless men accept Him, on His 
terms, they are without hope in this world or in the world to 
come. You must believe, as the Scriptures teach, that denomi- 
nationalism is sinful, and should be forsaken for a unified 
church of Christ. You must believe that the New Testament 
offers the only adequate basis for true, permanent Christian 
unity, upon the name, the church, the baptism, and the plan 
of Christ for the salvation of the world. You must believe, in 
other words, that there is only one true church of Christ — 
the church which He purchased with His own precious blood 
— and that this church is the only soul-saving institution on 
earth. The Bible teaches these facts, and teaches them posi- 
tively, but the world does not like to accept them as facts. 
The world prefers to call them "old-fogy" notions of the 
orthodox; the "worn-out dogmas," or "musty traditions," of 
theology. The spirit of the world has always contended against 
the Spirit of God, and you may expect opposition. If you 
have convictions, you will take the opposition as it comes and 
overthrow it by the plain teaching of the New Testament. 
Never forget that the gospel is the power of God unto salva- 
tion. The sword of the Spirit cuts deep sometimes, when 
effectively wielded; but it is the sword of the Spirit, and if 
you speak as the oracles of God, the Spirit will be with you 
mightily, convicting men of sin, righteousness and judgment. 
Therefore, be positive in your teaching; be courteous, yet 
aggressive ; be sweet-spirited and prayerful, yet courageous ; 
be so powerful that you will not only exhort, but constrain, 

12 



INTRODUCTION 



those who are in sin and error to come to the marriage feast 
of the Lamb. 

We hope that this little volume will awaken evangelistic 
fervor, and, as in the days of old, send the disciples everywhere 
preaching the Word. We hope that it will awaken those who 
are afliliated with the Restoration movement to a sense of their 
responsibility. We hope that it will serve to point back 
mightily to the old paths, to dig again the wells of the fathers, 
to help rebuild the walls of spiritual Jerusalem. We hope that 
it will be a mighty power in compelling a restoration of the 
old-time vigor of the Restoration movement. 

Fellow- Christians, study the book prayerfully and con- 
scientiously. It condemns a divided and inefficient church. 
It condemns an apostate Catholicism and a sect-torn Protes- 
tantism. It presents a crucified Christ as the only panacea 
for the ills of the church and the world, and demands allegiance 
to Him in all things. It pleads with you to take up the cross 
for His sake, that you may not face Him empty-handed in the 
judgment. In the words of John Oxenham: 

** There is darkness still, gross darkness, Lord, 

On this fair earth of Thine; 
There are prisoners still in the prison-house, 

Where never a light doth shine. 
There are doors still bolted against Thee, 

There are faces set like a wall; 
And over them all the shadow of death 

Hangs like a pall. 

*'Do you hear the voices calling, 

Out there in the black of night? 
Do you hear the sobs of the women, 

Who are barred from the blessed light I 
And the children — the little children — 

Do you hear their pitiful cry? 
O brothers, we must seek them, 

Or there in the dark they die ! ' ' 

Cincinnati, 0. C. C. Crawford. 



13 



AUTHOR'S FOREWORD 

IT was my privilege, some eleven years ago, to find my way 
out of denominationalism into the glorious light and life 
of the true church of Christ. Knowing what it is to be bound 
by sectarian tenets, I fully appreciate the glory of the Res- 
toration plea, and am necessarily anxious that others may 
experience the satisfaction and joy that one naturally feels 
who knows that his religious life and position are both in 
harmony with the teaching of the Scriptures. After consider- 
able thought, I have reached the conclusion that house-to- 
house teaching of New Testament Christianity is the surest 
and swiftest way of breaking down denominational walls and 
helping to achieve the unity for which our Lord prayed. 

I have studied, tried out, and rejected many plans of 
personal work written by worthy Christian writers. I rejected 
them, not because they were particularly inferior in content, 
but because they were invariably designed to appeal to the 
emotions of the prospect without giving him proper evidence 
to convince him that the church of Christ is essential to his 
salvation. A work of the nature described may win women 
and children to Christ, but it generally fails to influence men. 
This is the reason why more men are led to Christ through 
the pulpit than through personal work. 

Moreover, while there are in print a number of works of a 
general nature on personal evangelism, I have never yet been 
able to find a book or tract outlining the New Testament 
position in a systematic way for house-to-house presentation. 
Feeling that such a system of teaching is needed, not only in 
print, but in actual practice in the field, I set about to produce 
it. I studied to perfect a system that would contain the ele- 
ments of both a defensive and constructive message in a single 
delivery. With the Bible as my only guide, I succeeded in 
2 15 



AUTHOR'S FOREWORD 



arranging Scripture references in the order that they appear 
in the present volume, and began teaching from house to house. 
I found the system very convincing. Others have taken it and 
used it just as effectively. It is equally effective upon denomi- 
nationalists who are guilty of perpetuating division in the 
church of Christ and upon the unsaved, particularly those 
commonly termed ''moral" folk. It does, not fail if rightly 
presented. 

I am glad to present this system of teaching to the brother- 
hood in book form. While it may appear just a bit "cold" in 
print, I am confident that any preacher, teacher or Christian 
visitor can use it just as effectively as I have used it, provided 
that instructions are carried out to the very letter. I have 
arranged the teaching for class study according to the same 
plan that I use in presenting it in the home. For this reason, 
I have adopted the conversational style. Permit me to caution 
all who study and use the system not to slight any Scripture 
references, or fail to heed every rule that it contains. I have 
tried all manner of "short cuts" and lengthy "additions," 
and in so doing have failed to get the results desired. By all 
means, iise the system just as it is outlined, and I am sure 
that you will achieve remarkable success. 

It is with the hope that the true church of Christ may be 
enlarged and strengthened that I give this book to the brother- 
hood. J. Roy Wright. 

Centerville, la. 



16 



LESSON L 

THE DIVINE AUTHORITY FOR PERSONAL EVANGELISM 

EVANGELISM is the divine art of winning men and 
women from the kingdom of this world into the king- 
dom of Christ; or, as Scripturally stated, of turning them 
**from darkness to light and from the power of Satan unto 
Ood^^ (Acts 26:18). 

Personal evangelism has reference to the teaching of the 
gospel in private conversation, in the place of business, or 
from house to house. 

There are six prominent reasons why every Christian 
should be a personal evangelist. 

1. Because man has fallen from his original state of holi- 
ness. Man once enjoyed the most intimate personal relation- 
ship with his Creator. The Lord God taught him the use of 
language, the value of obedience to law, the sanctity of mar- 
riage, and the elements of worship. In this primitive state 
he was innocent and holy. He was in a natural state in that 
he was in perfect harmony with his surroundings. But dis- 
obedience entered when the tempter spoke ; sin corrupted his 
heart, because of which he lost his position of holy fellowship 
with the Lord. He fell from a natural to an unnatural state, 
and from that day the world has been under condemnation. 
"God sent not his Son into the world to condemn the world, 
but that the world through him might be saved*' (John 3: 
17). The world is now under the condemnation, and the only 
way of escape is through Christ (John 14:6). If men and 
women will not accept and obey Him, they are without hope. 

2. Because God has prepared and revealed to man, through 
successive dispensations, a scheme of redemption. Since 
paradise lost, man has felt the need of an intimate relation- 

17 



SYSTEMATIC PERSONAL WORK 

ship with God. The patriarch Job, nearly two thousand years 
before Christ, voiced this craving of the human soul, in these 
words: ''For he is not a man as I am, that I should answer 
him, and that we should come together and reason. Neither 
is there any mediator betwixt us, that might lay his hand 
upon us both'' (Job 9:32, 33). God recognized this need and 
offered to man a plan of reconciliation. Therefore, we have 
something in the Bible kno'^^ii as ''the eternal purpose" of 
God (Eph. 3:8-12), which was to send Jesus Christ "in the 
fulness of time," establish the church, publish the gospel, 
and unite Jews and Gentiles in one spiritual body. 

3. Because of the pre-eminence which Jesus gave to per- 
sonal evangelism. God's scheme of redemption contained a 
perfect plan for the revelation of Himself, and in the fullness 
of time He sent His only begotten Son into the world to do 
personal evangelism. From the love, comfort and wealth of 
His heavenly home, Jesus descended to earth and became 
poor and despised, that this divine plan of evangelism might 
be put in operation through those who would constitute His 
body (John 1:1-17; 3:16; Heb. 4:15). 

Jesus chose His apostles by personal evangelism (Luke 
6:13; John 15:16-19; Acts 9:1-8). Much of His teaching 
was given to them privately (Mark 9:28; Matt. 13:36). 
The bulk of spiritual instruction, recorded from the thirteenth 
to the seventeenth chapters of John, was given to the eleven 
privately, following the last Supper. The miracles and par- 
ables of our Lord were but expressions of this program of 
personal work. 

Jesus conducted a night class in the gospel that consisted 
of one distinguished pupil, Nicodemus. The Saviour revealed 
to him the fact that His kingdom is a spiritual one, and that 
a birth of water and the Spirit is essential to salvation. This 
splendid bit of personal work secured for the Lord an 
earnest disciple in the person of this "ruler of the Jews** 
(John 3:1-16; 19:39). 

Again, the Messiah had the time to teach an exceedingly 
sinful woman at Jacob's well, notwithstanding the fact that 

18 



SYSTEMATIC PERSONAL WORK 

He was physically exhausted, and that her nation was an 
enemy of His. He explained to her that God is Spirit, and 
that only spiritual worship is acceptable unto Him. He 
revealed to her the fact that He was the long-expected Mes- 
siah, and bade her come to Him for '^ wells of living water.'* 
The woman was so convinced by His teaching that she left 
her water-pot by the well, and hastened into Sychar to begin 
a campaign of personal evangelism which brought many to 
Christ (John 4:1-42). 

The twelve apostles were trained for personal evangelism 
and sent out into the field (Matt. 10: 1-42). Later, Jesus chose 
seventy more disciples, and sent them out by twos, on a cam- 
paign of personal work from city to city (Luke 10:1-16). 
He went to the poor sinner whom He had cured of blindness, 
and who had been cast out of the synagogue by the Jewish 
leaders, and revealed to this man that He was the Son of 
God, thereby securing a devout worshiper (John 9: 1-38). He 
dined with Simon, a self-righteous Pharisee, and while there 
forgave the sins of an evil woman, and taught His host a 
lesson in forgiveness (Luke 7:36-50). He halted the pro- 
cession at Jericho to make a disciple of Zacchaeus, the sinful 
publican (Luke 19:1-10). He feasted with publicans and 
sinners, not because He approved their sinful pleasures, but 
in order to carry out His program of personal work (Luke 
5:27-32). 

Following His resurrection. He spent forty days with His 
apostles, teaching them the things concerning the kingdom 
of God (Acts 1:3). 

Jesus commanded personal evangelism. **Go ye into all 
the world and preach the gospel to every creature. He that 
believeth and is baptized shall be saved ; but he that believeth 
not shall be damned" (Mark 16:15, 16). 

4. Because of the pre-eminence given by the apostles to 
personal evangelsm. Andrew, through the personal solicita- 
tion of John the Immerser, followed Jesus; then he, in turn, 
by personal effort, found his brother Simon and brought him 
to Christ. Jesus called Philip, who immediately began to 

19 



SYSTEMATIC PERSONAL WORK 

do personal work which brought Nathanael to the Messiah 
(John 1:29-51). Peter and John, by personal work, healed 
and converted the cripple at the Beautiful Gate (Acts 3 : 1- 
26). Peter journeyed to Csesarea, to the house of Cornelius, 
and, through personal evangelism, opened the door of the 
church to the Gentile world (Acts 10:1-48). Paul was con- 
verted through the personal work of Ananias, after the Lord 
had personally called him to the apostleship (Acts 9:1-18). 
Paul won and ordained two noted young ministers, Timothy 
and Titus, by personal work (1 Tim. 1:2; Tit. 1:4, 5). On 
the isle of Cyprus he converted the deputy, Sergius Paulus, 
by personal evangelism (Acts 13:4-13). The conversion of 
Lydia and her household at Philippi was the result of per- 
sonal work. To prevent Paul and Silas from preaching the 
gospel in Philippi, the city authorities had them cast into 
prison; which merely opened the way for them to teach the 
jailor and his household and baptize them the same hour of 
the night (Acts 16 : 12-34) . Aquila and Priscilla were con- 
verted through the personal efforts of the apostle Paul (Acts 
18 : 1-5) . Paul tells us that much of his success at Ephesus 
was the result of personal teaching *'from house to house*' 
(Acts 20:20). And even while the aged apostle was a 
prisoner in Home, he made many preachers of the gospel by 
personal teaching in his own house (Acts 28 : 30, 31 ; Phil. 
1: 1-14; Philem. 10). It is evident that the apostles were quick 
to imitate their great Teacher in personal evangelistic 
methods (Acts 5:42). 

Peter's exhortation to every Christian is: *^Be ready 
always to give an answer to every man that asketh you a 
reason of the hope that is in you*' (1 Pet. 3: 15). 

5. Because of the pre-eminence given by the New Testa- 
ment church to personal work. When the church at Jeru- 
salem was scattered abroad by the persecutions of Saul, the 
disciples went everywhere *' preaching the word" (Acts 8:4). 

Philip the evangelist, by the authority of the Holy Spirit, 
preached Christ to the Ethiopian treasurer, as they rode 
together in a chariot, over the road that led from Jerusalem 

20 



1 



SYSTEMATIC PERSONAL WORK 

to the deserted road to Gaza. The eunuch believed, was bap- 
tized and went on his way rejoicing (Acts 8: 26-40). 

Aquila and Priscilla, members of the church of Christ at 
Ephesus, took the eloquent orator Apollos into their home, 
and taught him privately the complete gospel of Christ 
(Acts 18:24-28). 

Eagerness on the part of the early Christians to tell the 
story of the Cross, and a burning passion to see men and 
women redeemed on the terms of the gospel, was the power 
that enabled Christianity to conquer Judaism, Greek philos- 
ophy, and paganism, within three centuries after its birth. 
In fact, one of the things that distinguish Christianity from 
all systems of natural religion or philosophy is its inherent 
evangelistic, or missionary, spirit. 

6. Because of the great reward that is promised those who 
win many to righteousness. The greatest reward that can 
come to one who does personal work is the joy of seeing 
souls, sometimes our dearest friends and relatives, make the 
glad surrender to Christ. Yet there is even a greater 
reward in eternity. 

**And they that be wise shall shine as the brightness of 
the firmament; and they that turn many to righteousness as 
the stars for ever and ever" (Dan. 12: 3). 

^'Let him know that he which converteth the sinner from 
the error of his way shall save a soul from death, and shall 
hide a multitude of sins" (Jas. 5:20). 

Pulpit preaching is an essential part of Christ's plan for 
the evangelization of the world, but personal evangelism will 
assist the pulpit to reach thousands who, without it, will be 
lost. Many a poor pulpit speaker has made a success in his 
field through personal work. The latter always supplements 
the preacher's work in the pulpit, and never detracts from 
its influence. 

Personal evangelism will always possess one marked ad- 
vantage over pulpit work, because it permits the auditor to 
explain his spiritual condition and religious ideas and to 
receive specific Bible instruction as regards his peculiar case. 

21 



SYSTEMATIC PERSONAL WORK 

Personal work that is true to the gospel is powerful, 
whether it is systematic or not. Personal evangelism, when 
reduced to a system of teaching, becomes a mighty power in 
the extension of primitive Christianity. 

QUESTIONS ON THE LESSON 

1. What is evangelism? 

2. TVhiat is personal evangelism? 

3. What is man's moral state unless he accepts and obeys 
Christ ? 

4. What is the eternal purpose of God? 

5. Name four instances in which Jesus did personal work. 

6. Name five instances in which the apostles did personal 
work. 

7. What is Peter's exhortation to all Christians? 

8. Name two instances of personal evangelism on the part 
of the early church. 

9. Who was taught the way of the Lord more perfectly, 
by Aquila and Priscilla? 

10. What two ministers of the gospel did Paul secure 
through personal contact? 

11. What does the Bible say about the reward in store 
for those who win many to righteousness? 

12. What is the relation of personal evangelism to pulpit 
work? 

13. What is one thing that distinguishes Christianity from 
all other systems? 

14. List six reasons why you believe personal evangelism 
to be divinely authorized. 



LESSON IL 

HELPFUL HINTS TO PERSONAL EVANGELISTS 

WE have read that there is a precious stone sometimes 
called the ** sympathetic opal.'' To see it in the jewel- 
er's case would be to wonder why it is there. Its surface is 
dull. It has no luster, no beauty. But, take it out and hold 
it for a moment in the hand and it will glisten with all the 
colors of the rainbow. The touch of the human hand is 
required to bring out its loveliness. Out in the great world 
there are many dull, lusterless, unlovely lives that are await- 
ing the touch of the human hand and the sympathy of the 
human heart. They are just waiting to be brought into fel- 
lowship with Him who can transform their lives and make 
them to shine as jewels in His eternal crown. To reach these 
people, however, requires tact, and almost unlimited patience. 
To this end, we have set down the following rules to be fol- 
lowed carefully in presenting this system of teaching. Devi- 
ation from them will but result in lessening the forcefulness 
of the course. 

WHERE TO USE THIS COURSE OP TEACHING 

1. It should not be used in the pulpit, for these reasons: 
(1) To give it thoroughly requires more time than a church 
service affords. (2) Some of the prospects, who will have to 
be visited in their homes, will be compelled to hear the course 
a second time, and it will have lost much of its appeal because 
of this fact. (3) An individual never retains pulpit teaching 
as thoroughly as personal instruction. 

2. It should not be used during a public invitation. Per- 
sonal work in the audience during the singing of an invita- 
tion does not always secure the best results, for the following 

23 



SYSTEMATIC PERSONAL WORK 

reasons: (1) It often embarrasses prospects so that they will 
not return to the services. (2) It places the prospect in a 
poor position to reply to the personal Trorker. (3) Fre- 
quently the wrong- individual approaches a prospect, thus 
creating a disgust that is hard to overcome. (4) The pros- 
pect who comes to the front through public solicitation usu- 
ally comes untaught, and must be taught later, or he will 
always take exception to plain gospel preaching. (5) Some 
people will not attend a meeting where they know that per- 
sonal work is being done in the audience. (6) Quite fre- 
quently members thus secured are ''overpersuaded," and do 
Jiot become faithful Christians. TVe do not mean to say that 
personal work in the audience is unscriptural, but that field 
work is more profitable and the results obtained from it are 
usually more permanent. Field work during the day will 
bring your prospects to the church, after they have been 
taught, where effective pulpit work will lead them to Christ. 
3. It has been prepared for teaching from house to house, 
exclusively. It should be studied in classes with the view 
of training personal workers also to teach from house to 
house. This is practical, convincing and effective personal 
"work. 

HOW TO PREPARE FOR A CAMPAIGN OF 
PERSONAL EVANGELISM 

1. Take a religious census of your community. Secure a 
list of prospects. The following facts should be obtained 
through such a census: (1) The name of each member of the 
family; (2) name of the church to which each belongs, if 
any; (3) occupation of the bread-winner; (4) the home 
address; (5) disposition of the various members of the family; 
(6) church preference, if any; (7) the name of the church 
or churches where they may have been attending services; 
(8) the place of their church membership, if they are already 
members; and particularly, (9) whether or not they would 
be pleased to have a Christian visitor come to the home and 
present the teaching of the church of Christ. 

24 



SYSTEMATIC PERSONAL WORK 



2. Organize a class of personal workers from your church 
membership, and give them an intensive training in the course 
presented in this book. 

3. If you care to spend more time in preparation, and to 
indoctrinate the entire church, put the course into all the 
adult classes of the Bible school. Have them study it at the 
regular Bible-school period. It is arranged in thirteen les- 
sons, with an additional review lesson, thus covering a quar- 
ter of the regular year's work. Organized classes should 
start the course at the beginning of the quarter, and drop 
the International Lessons for that period. 

4. "When everything is ready for the campaign to be 
launched, conduct a series of special meetings. Send your 
personal workers into the field to teach from house to house, 
and to invite those who are taught to come to the special 
services at the church. Make your prospects feel that these 
special meetings are for them, with the hope that they may 
he won to Christ. 

WHERE TO BEGIN A CAMPAIGN OP PERSONAL 

EVANGELISM 

1. The people that should be visited first are those who 
should attain a vital union with the local congregation by 
letter or statement. Help them to see their duty to the local 
church. Try to get them to see that they should lead the 
way when the public invitation is extended, and that as long 
as they stay in the pew they are stumbling-blocks in the way 
of alien sinners. Non-observance of this rule has caused the 
failure of many evangelistic meetings. 

2. Unless your prospects have just recently moved into the 
neighborhood, do not force the teaching upon them without 
an invitation. This can usually be secured by diplomatic 
effort. If a census has been taken properly, you should have 
a list of families who have already signified their desire to 
liave the course taught them in their homes. If you do not 
have such an invitation, do not force your way into the home. 
To disregard this rule will sometimes place the personal 

25 



SYSTEMATIC PERSONAL WORK 

worker in an awkward position. An invitation from the hus- 
band or wife will allow you to enter the home and give the 
teaching without embarrassment. 

3. You will find that members of the church of Christ, 
who have moved into the community and should change their 
membership by letter or statement, usually need the teaching' 
as badly as denominationalists. Give them the teaching — no 
doubt they have never heard anything just like it. There is 
a pathetic lack of Scriptural knowledge even among those 
who profess to speak only where the Bible speaks. 

4. Remember that the ** unchurched'* need the course just 
as much as members of denominational bodies. Bear in mind 
that the confusion which exists in the minds of ''moral" men 
with regard to the true church can be eradicated only by 
New Testament teaching. This course shows that the posi- 
tion occupied by the church of Christ is Scripturally correct. 

PRELIMINARY QUALIFICATIONS 

1. It is always beneficial to both the personal worker and 
the prospect if the former has the Scripture references com- 
mitted to memory in their proper order. This is not abso- 
lutely necessary, but it is the ideal way. It gives the personal 
worker a certain amount of prestige. If you do not have 
the Scripture references committed to memory, have them 
written in their proper order in front or back of your Bible 
for ready reference. 

2. Learn to teach the course with confidence and boldness. 
Master it thoroughly before you start out into the field. 
Practice upon your friends by imagining them to be Presby- 
terians, Methodists, Baptists, etc., who are willing and anx- 
ious, as many of them are, to know the truth regarding the 
true church of Christ, and giving them the teaching as you 
would give it to a non-Christian prospect. 

GETTING THE PROPER ATMOSPHERE IN THE HOME 

1. Always teach by appointment. Do not depend on see- 
ing people by chance. Try to get the prospective family to 

26 



SYSTEMATIC PERSONAL WORK 



realize that this is an important matter. Get them to set an 
hour for the teaching when there will be no interruptions. 

2. Have the entire family present when you teach the 
course, whether they are members of the church or not. 
They need the teaching, and it takes no longer to instruct a 
dozen than to teach just one person. 

3. It is always best to follow the divine plan of personal 
work; that is, take a companion with you. The Scriptural 
plan provided for the workers to go out into the field by 
^Hwo and two." This plan increases the respect of your 
prospects for the church, and protects the good name of all 
concerned. 

4. Personality is a great asset in personal work. Do not 
dress flashily, but sensibly. Clothes do not make the man or 
woman, but the failure to realize the power in a neat, sensible 
dress has oftentimes defeated the cause of Christ in personal 
evangelism. 

5. Calls made in the afternoon are productive of the best 
results. Sometimes a call can be made successfully at ten 
o'clock in the forenoon. Do not make an appointment near 
mealtime, except in special cases where that is the only time 
of day in which you can see the head of the house. 

6. It is not usually best to teach your prospects if they 
happen to have company when you arrive at the home. 
Invite them to the services, and return later to give the 
teaching when better results can be obtained. 

7. Use tact. Do not stop a clerk in a mercantile estab- 
lishment, or the owner of a large plant in his place of busi- 
ness. Teach in the home, if possible, where you will be free 
from interruptions. 

8. Four or five minutes spent in visiting before you start 
the teaching is usually profitable. It serves to create a proper 
atmosphere for personal work. Do not spend more than 
this, as people will realize the dignity of your service if you 
get down to business without delay. You can easily change 
the subject without giving your prospect offense by asking 
him to get his Bible, as you prefer they use it in the study. 

27 



SYSTEMATIC PERSONAL WORK 

HOW TO TEACH EFFECTIVELY IN THE HOME 

1. Always request your hearers to remain quiet during^ 
the teaching. Assure them that you will answer their ques- 
tions, as best you can, after the study is completed. Explain 
that many of their questions will be answered somewhere in 
the course of the teaching, and that they will save themselves 
much embarrassment by not presenting their opinions until 
the study is finished. If you allow any one to interrupt, it 
will destroy the forcefulness of the line of thought. To 
allow your hearers to question you will reverse your respec- 
tive positions, and, to your embarrassment, you will soon find 
yourself the student instead of the teacher. 

2. Avoid argument. Prospects reverence the Word, but 
not your opinions. Teach the Word. The forcefulness of this 
teaching is in its systematic arrangement. Do not digress 
from it. If your hearers are persistent in asking questions, 
be patient with them, and explain each time that you will 
answer their questions when you have completed the study. 
If you can not silence them in any other way, give them a 
pad and pencil and ask them to write down the questions 
that come into their mind, and explain that you ^vill answer 
them when you have completed your course of instruction. 

3. Do not permit your companion to interrupt. In his 
zeal, he may attempt to help you with some original thoughts. 
Do not allow it. If you do, you will find that your prospect 
will soon become confused. 

4. This course has been arranged according to the Author- 
ized Version. The author feels that there should be no change 
in this respect, for the following reasons: (1) The course is 
much smoother, using the Authorized Version. (2) The ordi- 
nary prospect, in nine cases out of ten, has the Authorized 
(King James) Version, and is keenly suspicious of a revised 
version of any kind. The author has been accused of using 
a ** doctored Bible*' in personal work, when using nothing 
but the Revised Version. For these reasons, you will find 
it more satisfactory to use the Authorized Version. 

28 



SYSTEMATIC PERSONAL WORK 

5. Do not use your own Bible if your prospect has a good 
Authorized Version. It increases the confidence of your pros- 
pects if they are allowed to read from their own Bibles, and 
oftentimes they are more familiar with them. Be sure to 
have a Bible with you, but do not use it unless you are com- 
pelled to do so. 

6. Begin the teaching, always, by asking your prospect 
whether or not he accepts the Bible as the supreme authority 
in matters of religion. If he does not, waste no time with 
him, as you are usually casting pearls before swine. There 
is nothing to be gained by trying to teach the Bible to a 
prospect who believes his conscience, or feelings, to be the 
supreme guide in religious faith and practice. 

7. Invariably insist that your prospect read all the Scrip- 
ture references. Failure to observe this rule will defeat your 
work. Conviction is strong when a person sees the truth 
with his own eyes. To quote the references, or read them 
yourself, will not do at all. 

8. Insist that your prospect read the Scripture references 
aloud, in the order that you suggest them to him. It is good 
policy to ask for the best reader in the family, after request- 
ing them to procure a Bible. Encourage your prospects when 
they become discouraged because they may happen to be poor 
readers. No matter how poorly your prospect may read, nor 
how often you may have to correct him, your results will be 
greater than if you attempt to do the reading yourself. 

9. Always find the Scripture references for the reader. 
This saves time. Gently remove the Bible from his hand, 
when he concludes one reference, and quickly find the next 
one. If you care to use two Bibles, interchanging them, do so^ 
in case the reader does not object. 

10. In every instance, give the complete teaching of Les- 
sons V. and VI., closing with the Apollos illustration found 
at the conclusion of Lesson VIII. Your prospects will all 
need teaching regarding ''The Divine Name'' and ''The 
Divine Creed." If the prospect has already been immersed, 
or accepts immersion as the only baptism, you. will not find 

29 



SYSTEMATIC PERSONAL WORK 

it necessary to teach "The Divine Baptism" or "The Divine 
Plan of Salvation." Never fail to close with the ApoUos 
illustration, as it shows how we regard the members of 
denominational churches, and leaves a favorable impression. 

11. Oftentimes the prospect will become offended when 
you axe about half through the course. He will declare that 
you are teaching that his father and mother are lost because 
they did not fully obey the gospel plan as you are presenting 
it to him. Your prospects will invariably get this impression 
if they are inclined to be sentimental, as most people are. 
Be calm and urge them to withhold judgment until you have 
finished the teaching. Call their attention to the fact that 
they are reading the Bible, and that they have formed their 
opinions from the Bible itself, not from anything you have 
said. Be of good disposition, and never recognize that they 
are attempting to argue with you. Act like the Christian 
you are trying to get them to become. Do not be discouraged 
if you receive bitter words for sweet at times. You will not 
win all your prospects, but you will reach the majority of 
them. Remember that Jesus Christ seemed to fail many 
times. He said: "They will not come unto me that they 
might have life." This is equally true with regard to people 
who refuse to obey the simple gospel. If Christ could not 
persuade all men to be His followers, certainly you can not. 
On the other hand, many will respond gladly when they see 
the light, and will always love you for teaching them "the 
way of the Lord more perfectly." 

12. Always invite your prospects to test your course of 
teaching by the word of God to see whether "it is of God." 
It is impossible to overthrow this system of teaching, and 
"^hey will soon recognize the fact. 

HOW TO CONCLUDE HOME TEACHING WITH 
PROPER EFFECT 

1. Always urge the wife to lead the way for her husband, 
or the mother for her family. Women are usually more re- 
sponsive to religion than men. The mother is often the key 

30 



SYSTEMATIC PERSONAL WORK 

to the entire family. This rule is filled with wisdom, and 
the importance of observing it can not be overestimated. 

2. Impress upon your prospects the importance of acting 
upon their convictions at once. Urge them to come forward 
and make the confession at the very next church service. 

3. Always have prayer in the home before leaving. This 
softens the harsh impression frequently left in denominational 
homes, where the contention has been sharp. It is quite easy 
to say, **Let us have a word of prayer before going.'* In 
this prayer you should ask God's blessing upon the home; 
you should pray that your prospects may have the courage 
to walk in the light which they have received; you should 
exalt the church by asking God to bless it exceedingly, and 
the home in relation to it. A brief, fervent prayer always 
leaves the right feeling behind, and, if it arises from a sin- 
cere heart and consecrated lips, ^^availeth much." 

4. Leave appropriate tracts. Do not attempt, however, to 
substitute tracts for personal teaching. 

HOW TO FOLLOW UP HOME TEACHING 

1. Make arrangements with your minister to give private 
baptism to those who prefer it. You will find that many 
people have an instinctive aversion to a public religious dis- 
play of any sort. They may feel this way, and yet be as 
sincere and intensely religious as the one who proclaims his 
faith from the housetops. "Women of a nervous disposition 
are not nearly so hesitant about making the confession if 
they know they may have private baptism. Do not fail to 
have your minister make a public announcement regarding 
this matter. 

2. It is sometimes necessary to revisit a family that has 
been taught, if they fail to respond to the invitation. In such 
cases, all that you need to do is to enforce your former teach- 
ing by oral exhortation, reminding them solemnly of their 
obligation to themselves, their family, their community and 
their God. You might be called upon to answer additional 
questions. 



SYSTEMATIC PERSONAL WORK 

QUESTIONS ON THE LESSON 

1. List four objections to personal work during a public 
invitation. 

2. For what particular use has this system of teaching- 
been designed? 

3. Why is it always best to secure an invitation to the 
home before going there to present this teaching? 

4. List five matters of information that should be obtained 
in taking a religious census. 

5. What class of people should be visited first in any 
special evangelistic campaign, and why? 

6. Why is it always best to take a companion along in 
house-to-house teaching ? 

7. Vfhj should the personal w^orker never have a prospect 
read from the Bible he carries with him? 

8. What value is there in having the prospect read aloud? 

9. Why is it usually best to spend a few minutes in \dsit- 
ing before beginning the teaching? 

10. What part of the day is best for house-to-house 
visitation? 

11. Why is it usually best to teach the entire family if 
possible ? 

12. Why is it necessary to impress upon your hearers in 
beginning that they should ask no questions? 

13. What is the best way to avoid argument? 

14. Why is it necessary that the course be presented by 
one visitor without interruption? 

15. What is the first question you should ask your pros- 
pect in order to find out whether it is going to be worth while 
to present the course or not? 

16. What value is there in presenting this course to those 
who are members of the church of Christ? 

17. ^Hiat value is there in presenting it to non-professors 
of religion? 

18. When and to whom should private baptism be ad- 
ministered? 

32 



SYSTEMATIC PERSONAL WORK 

19. What three sections of this system of teaching should 
never be omitted? 

20. What two sections may be omitted, and under what 
circumstances ? 

21. What attitude should be maintained by the personal 
evangelist during the entire presentation? 

22. What value is there in urging the wife or mother to 
lead the way to Christ? 

23. In what manner should the personal worker close his 
visit ? 

24. What sort of a prayer should be offered on leaving 
the home? 

25. What follow-up work sometimes becomes necessary? 



33 



LESSON III. 

THE DIVINITY OF THE CHURCH OF CHRIST 

IT is necessary, in beginning, that Christian teachers and 
personal evangelists believe firmly in the divine origin, 
nature and office of the church of Christ. Jesus Christ, the 
Son of the living God, founded the church of Christ, by 
means of His Word, revealed by the Holy Spirit, and preached 
unto the world by His apostles. 

The fundamental error of the Roman Catholic Church is 
that the church, having been in existence before the New 
Testament was written and compiled, is therefore superior 
to the word of God (or to the New Testament) in point of 
authority. This mistake is apparent when we consider the 
statement of the apostle John that Jesus Himself was the 
Word of God (John 1:1-18). Christ declared: ''He that 
rejecteth me, and receivetJi not my words, hath one that 
judgeth him: the word that I have spoken, the same shall 
judge him in the last day" (John 12:48). Again: "The 
flesh profiteth nothing: the words that I speak unto you, 
they are spirit, and they are life'' (John 6: 63). Before His 
death, Jesus said to His disciples: **The Holy Spirit, whom 
the Father will send in my name, he shall teach you all 
things, and bring all things to your remembrance, whatsoever 
I have said unto you'' (John 14:26). The Gospel writers. 
Matthew, Mark and Luke, agree that Jesus gave the terms 
of salvation to His chosen twelve before Pentecost, the day 
when the church of Christ was established (Matt. 28 : 18-20 ; 
Mark 16:15, 16; Luke 24:45-48; Acts 1:1-8). 

The Book of Acts was evidently not written before about 
65 A. D., but at least thirty years or more before the fifth 
chapter was written, the angel commanded the apostles to 

34 



SYSTEMATIC PERSONAL WORK 

"go, stand and speak in the temple to the people all the words 
of this life" (Acts 5:20). This proves that the apostles 
received the Word from Jesus Himself, and that the Holy 
Spirit brought the complete remembrance of it to them at 
least thirty years before the New Testament was reduced to 
manuscript form. Throughout the Book of Acts it is recorded 
of the apostles that "they preached the word.'* For ex- 
ample, read the account of the conversion of the Philippian 
jailor (Acts 16:30-34). In verse 31 we read Paul's com- 
mand, which was: "Believe on the Lord Jesus Christ, and 
thou shalt be saved, and thy house." Verse 32 reads: "And 
they spake unto him the word of the Lord, and to all that 
were in his house.'' "We rightly conclude that Jesus gave 
the Word to His apostles orally, and they in turn gave it to 
the jailor orally. Paul writes as follows to the church at 
Corinth: "For I have received of the Lord that which I have 
delivered unto you" (1 Cor. 11: 23) ; and again: "If any man 
think himself to be a prophet, or spiritual, let him acknowl- 
edge that the things that I write unto you are the command- 
ments of the Lord" (1 Cor. 14:37). Again, to the Galatians, 
he writes: "Paul, an apostle, (not of men, neither by man, 
but by Jesus Christ, and God the Father, who raised him 
from the dead)" (Gal. 1:1). It is quite evident, from the 
Scriptures, that Jesus Christ is the source of authority in 
Christianity, but that He has embodied His will in the New 
Testament Scriptures through vessels infallibly chosen and 
inspired. The New Testament is, therefore, our only author- 
itative book of discipline, and the church is limited in both 
worship and work to the divine plan outlined in the New 
Testament. 

Roman Catholicism has given too much authority and 
reverence to the church. Protestantism has swung to the 
opposite extreme, and has come to regard the church as 
worthy of little or no respect. Catholicism has exalted the 
priesthood, or ecclesiastical hierarchy; Protestantism, the 
doctrine of the "inner consciousness," which is nothing 
more nor less than anarchy in religion. Neither of these 

35 



SYSTEMATIC PERSONAL WORK 

extremes should be accepted by members of the true church 
of Christ; but a happy medium should be found that will 
again restore the church to the place of honor which she 
occupied in the hearts and lives of the early Christians. 

All professing followers of Christ to-day can be 
grouped in three general divisions: Catholics, Protestants, 
and those who call themselves Christians only. 

Roman Catholic theology teaches that the Scriptures 
alone are not sufficient as a guide in religious faith and 
practice. Hence, the Roman Church has added popes, car- 
dinals, priesthood, holy water, candles, rosaries, purgatory, 
human creeds, human institutions such as sprinkling and 
pouring for baptism, etc. The Roman Church is wrong in 
her position, yet she is consistent with that position in 
her faith and practice. 

The church of Christ is consistent in her belief that the 
Bible, and the Bible alone, is sufficient as a guide in relig- 
ious faith and practice; hence her divine name, divine 
creed, divine baptism, and divine plan of making Chris- 
tians, all of which are revealed in the New Testament. 
We, as a people, stand for the complete restoration of the 
church of Christ as revealed in the New Testament. Jesus 
said: **Upon this rock I will build my church; and the 
gates of hell shall not prevail against it" (Matt. 16:18). 
We desire to be Christians only, members of Christ *s church. 
We do not care to be classified either as Protestants or 
Catholics, but just as '' Christians. " The church of Christ 
can not be regarded as a Protestant body, because she never 
withdrew from the Roman Catholic Church. The Restora- 
tion movement was launched against both Protestantism and 
Catholicism; in fact, against every semblance of human au- 
thority in the Christian religion. The church of Christ was 
founded upon Christ Himself, not upon the '^popehood'^ 
of Peter, not upon John the Baptist, not upon Mrs. Eddy 
or any human being (1 Cor. 3:11). Christ possesses all 
authority as her head (Matt. 28:18; Eph. 1:22, 23); and 
His will, as revealed in the New Testament, must be her 

36 



SYSTEMATIC PERSONAL WORK 

court of first and last resort (1 Pet. 4:11). In such a 
position, we find consistency in harmony with the truth. 

Protestant denominations confess that the Bible alone 
is the supreme authority in all matters pertaining to the 
faith and worship of the church, and amply sufficient for 
man's salvation. Despite this generous admission, they have 
forced human names, creeds and baptisms upon their mem- 
bers, most of w^hich they have copied from Roman Cathol- 
icism. They are sinfully inconsistent in that they claim 
Christ's word to be abundantly able to save, and at the 
same time cover His name, change His doctrine, and distort 
His ordinances in form and design, by the substitution of 
their own man-made laAVS. The result is that they have 
forced many contradictions between their uninspired human 
creeds and the inspired Scriptures. Protestantism is unques- 
tionably inconsistent. The Restoration movement is not 
merely a reform, but a complete restoration of the New Tes- 
tament faith and practice. The church of Christ was founded, 
perfect in all her divine appointments, several centuries 
before the Roman Catholic apostasy and the subsequent 
Protestant reforms. 

Jesus said: *'Upon this rock I will build my church'* 
(Matt. 16:18). The great fact of Christianity is that Jesus 
arose from the dead; and it establishes the great trutli of 
Christianity, which is that ** Jesus is the Christ, the Son of 
the living God." Hence, Paul tells us that Christ Himself is 
the foundation upon whom the church has been built (1 Cor. 
3:11). 

The New Testament teaches that Christ *' loved the church 
and gave himself for it" (Bph. 5: 25) ; that He purchased the 
church *Svith his own precious blood" (Acts 20:28). It 
teaches that Christ is the Head of the church (Eph. 1 : 22 ; 
5:23), and that the church should be *' subject unto Christ" 
in everything (Eph. 5:24). Paul informs us that Christ 
** nourishes" the church (Eph. 5:29); and that His ambi- 
tion in giving Himself for the church was to sanctify it and 
finally ^* present it to himself a glorious church, not having 

37 



SYSTEMATIC PERSONAL WORK 

spot, or wrinkle, or any such thing; but that it should be 
holy and without blemish'' (Eph. 5:25-27). The letter to 
the Colossians refers to the church as ''the body of Christ" 
(Col. 1:24) ; and the same doctrine is taught in the Epistles 
to the Ephesians and to the Corinthians (Eph. 1 : 21-23 ; 5 : 
30; 1 Cor. 12:12-27). Paul reverenced the church and deeply 
lamented the fact that, in his ignorance, he had persecuted 
the church of God (1 Cor. 15:9). He taught, as an inspired 
writer, that all who treat lightly the worship of Christ in the 
church are guilty of ^'despising the church of God" (1 Cor. 
11:22). In the Roman letter, he teaches that all members 
should be servants of the church of Christ (Rom. 16: 1). 

Paul had in himself '*the mind of Jesus" concerning the 
nnity of the church. He said to the Romans: '*We, being 
many, are one body in Christ" (Rom. 12: 5). He commanded 
that they **be of the same mind one toward another according 
to Christ Jesus"; also, that they *'with one mind and one 
mouth glorify God" (Rom. 15:5, 6). He taught the Corin- 
thians that the church is one body: **For as the body is one, 
and hath many members, and all the members of that one 
body, being many, are one body: so also is Christ. For by 
one Spirit are we all baptized into one body" (1 Cor. 12:12, 
13). To the Philippians he wrote as follows: *' Stand fast in 
one spirit, with one mind striving together for the faith of 
the gospel" (Phil. 1:27). He told the Ephesians that the 
Gentiles were ''fellow-heirs, and of the same body" (Eph. 
3:6). To the Galatians he said: **Ye are all one in Christ 
Jesus" (Gal. 3:28). He urged the Colossians to remain 
united: **Let the peace of God rule in your hearts, to the 
which also ye are called in the one body; and be ye thankful" 
(Col. 3:15). Jesus said: ''Upon this rock I will build my 
church," not churches. 

John the Immerser taught that Jesus Christ is the "bride- 
groom," and that the church is His "bride" (John 3:27-29). 
Paul teaches the same doctrine in his Epistles (2 Cor. 11:2; 
Eph. 5:22, 23). A bridegroom should have only one bride; 
hence, Christ has but one church. 

38 



SYSTEMATIC PERSONAL WORK 

Jesus taught that, in cases of personal differences which 
could not be adjusted privately, the church should have the 
right to make a settlement (Matt. 18:15-20). Through the 
Holy Spirit, speaking through the apostles, he extended its 
jurisdiction to cover immorality found among its members. 
The flagrant cases were to be excluded, in case they failed to 
repent after proper warning and encouragement to do right 
(1 Cor. 5:1-13; 6:1-7). 

The ofiice of the church is to save sinners through her 
declaration of **the manifold wisdom of God" (Eph. 3:10). 
The Scriptures say that God's will is that He shall be glori- 
fied in the church, ''by Christ Jesus, throughout all ages, 
world without end" (Eph. 3:21). God's dwelling-place 
upon earth is His church. No lodge, club, fratermiy, social 
service organization, or human association of any kind, cam, 
he suhstHuted for the church; they are but human, whereas 
the church is divine in origin, office and destiny. 

"We are convinced that only the organic unity of the 
church will solve the perplexing problems confronting us in 
the evangelization of the world according to Christ's uni- 
versal commission. We sincerely believe that if the early 
Christians had continued their divine system of personal 
work, that of going about everywhere preaching the Word, 
there would never have been a divided Christian world. If 
this be a true theory, then personal evangelism must be the 
determining factor in restoring the unity of His broken body. 

QUESTIONS ON THE LESSON 

1. What is the underlying error of the Roman Church? 

2. Give four passages of Scripture which prove that the 
Word existed before the church. 

3. What is the attitude of Roman Catholicism toward the 
church? Of Protestantism? What is the Christian attitude? 

4. In what respect is the practice of Roman Catholicism 
consistent with the premise upon which it is founded? 

5. Wherein is the premise radically wrong? What is the 
result of this erroneous premise? 

39 



SYSTEMATIC PERSONAL WORK 

6. What do we stand for as a people? Why is our position 
with regard to the Bible consistent? 

7. What is the Restoration movement, and why so called? 

8. Who is the Head of the church? The Foundation? 

9. In what respect are Protestant denominations woefully 
inconsistent ? 

10. What is the relation of the church to its Head? 

11. What did Jesus teach about the settlement of disputes 
in the church? 

12. What did the apostles teach about discipline in the 
church ? 

13. What did John the Immerser teach regarding the 
relation of the church to Christ? 

14. List five Scripture references which assert the divin- 
ity of the church. 

15. List five references which enjoin the unity of the 
church. 

16. What is the only soul-saving institution upon earth? 

17. What institution is God's dwelling-place to-day? 

18. What is the only solution of the problem of world 
evangelization? 



40 



LESSON IV. 

THE UNITY OF THE CHURCH OF CHRIST 

[Note. — We call the student's attention to the fact that, 
from this paragraph to the close of Lesson X., we are out- 
lining our system of constructive and defensive personal 
evangelism for the home. We have arranged it in lesson 
form for class preparation. We shall use the term ' ' Teacher ' ' 
to indicate the personal worker, and the term ** Pupil" to 
indicate his prospect. We shall assume that he is teaching 
in the home of Mr. Pupil, who is a Methodist, whose wife 
is a Baptist, whose daughter is a Lutheran, and whose son 
is not a member of any church. He has secured an invita- 
tion to call, and to teach the position and plea of the church 
of Christ. 

It is suggested that, in the study of this course in the 
preparatory class, the teacher of the class assume the part 
of the personal evangelist, or the one who is denominated 
^* Teacher" on these pages. Then, let different members of 
the class assume the various parts suggested, as ^' Pupil," 
** Pupil's daughter," '* Pupil's son," etc. The first thing to 
be done, as the class takes up each lesson in order, is to 
read the lesson carefully. Later in the course, by way of 
review, it is always a good thing to have various members 
of the class take the part of the personal evangelist, that 
they may thus acquire the actual experience of doing the 
work.] 

Teacher — We are deeply interested in you and your 
family, Mr. Pupil, and feel pleased to come into your home 
and have Bible study and prayer with you. In beginning, 
I should like to ask you if you believe the Bible to be the 
supreme authority in religion and the most worthy guide 

41 



SYSTEMATIC PERSONAL WORK 

for the soul's salvation and the Christian life? In other 
words, do you accept the Bible as the infallible guide in 
religious faith and practice? 

Pupil — Yes, I am sure that all of us believe that. 

Teacher — That is fine. I have only one special request to 
make of all of you, and that is that you do not ask questions 
or express opinions until I am through with this study. I 
am asking this because I want you to get the line of thought 
without any interruptions. I have no desire to suppress your 
questions. I merely wish to have an orderly and compre- 
hensive study with you. At the close of the study you can 
ask all the questions that you have in mind, or that may 
arise. Many of the questions that you will think about 
asking will be Scripturally answered before we complete our 
study. If you think you might forget any of the questions 
that may arise, just make a note of them on this tablet 
[handing him pad and pencil], and I will try to answer them 
for you later. Do you not think that it would be a fine 
thing for the world if we had but one church, and all pro- 
fessing Christians worshiping and working therein? 

Pupil — I do. 

Mrs. Pupil — ^I don't. People have so many different views 
that we need a number of churches. I do not believe that 
it was intended for people to see alike, anyway. I think it 
is a good thing that we have different churches, so that 
every one can have the church of his choice. 

Teacher — Do you think, Mrs. Pupil, that God gave us 
this book [holding up the Bible to view] to divide His 
people ? 

Mrs. Pupil — Well— I suppose not. In fact, I had not 
thought of that. But I can not see where that has anything 
to do with the subject we are discussing. 

Teacher — God evidently gave us His word to unite us in 
one faith, or to divide us. If God gave us this book to keep 
us united, it is not His fault that we are divided. Let us 
see if it is His will that we be divided, and that we have 
many different churches. I am going to turn to John 17 : 20, 

42 



SYSTEMATIC PERSONAL WORK 



21, and have you read it. [Pupil takes his Bible, after 
Teacher has found the reference, and reads as directed. The 
same plan is followed throughout the teaching.] 
Pupil reads — 

Neither pray I for these alone, but for them also which shall believe 
on me through their word — 

Teacher [interrupting] — This is the prayer of Jesus, gen- 
erally known as His intercessory prayer. It is His prayer 
for His chosen people. Whom does He mean by ^'them also 
which shall believe on me through their word"? 

Pupil — I should think it refers to all believers. 

Teacher — You have answered correctly. He first prays 
for His chosen eleven, then for all who believe on Him 
through their testimony. This includes all believers, there- 
fore, because there is only one way in which we can learn 
of Jesus and believe on Him, and that is through the teach- 
ing of the apostles as found in the New Testament. Now, 
please read the next statement, and see what His prayer 
for us was. 

Pupil reads — 

That they all may be one; as thou, Father, art in me, and I in thee, 
that they also may be one in us — 

Teacher [interrupting] — Now, why was it that the 
Saviour prayed that we all might be one? Read His next 
statement. 

Pupil reads — 

That the world may believe that thou hast sent me. 

Teacher — Nearly two thousand years have passed since 
the Saviour uttered this prayer, just before He gave His 
life as a sacrifice for the church. To-day there are more 
than 925 millions of people who have not had the gospel 
preached to them, because of divisions among the followers 
of Jesus. Millions of dollars are spent annually by these 
different denominations in competing with each other. Do 
you realize that if there were but one church of the New 

43 



SYSTEMATIC PERSONAL WORK 

Testament pattern in this community, it is doubtful if there 
would be one family outside of the church in the whole 
community? The main thing that keeps the majority of 
people outside of the church is the fact that they do not 
Relieve that Jesus Christ founded a particular church. They 
are confused by many denominations, all claiming their 
particular denominational tenets to be the best. If they 
could be convinced that Jesus did establish a church, and 
could find the one which He established, they would flock 
into it. Here, then, is the unanswered prayer of our Lord. 
Mrs. Pupil, you can rest assured that God never gave the 
Bible to divide the church. If He had done so. His Son 
would have never breathed this prayer for unity. 

Mrs. Pupil — Yes, that is true, in a way. But my pastor 
says that these verses refer to spiritual union, and not 
organic unity. 

Teacher — Jesus said, on one occasion, that the world can 
not perceive spiritual things (John 14:17), yet in this 
prayer He prayed that we might all be one *Hhat the world 
may believe.'' The unity for which Jesus prayed was some- 
thing that the world could see, and was therefore organic 
unity. 

Pupil's Daughter — I once heard my minister preach from 
this text, and he said that it had reference to heavenly, and 
not earthly, union; that, while we have divisions here, we 
shall all be one in heaven. 

Teaxjher — The Lord had just finished praying, in John 
17:15, in these words: *'I pray not that thou shouldest take 
them out of the world, but that thou shouldest keep them 
from the evil one." This settles the matter as to whether 
He was praying for earthly or heavenly unity. The world 
is not in heaven, and it never will be, yet Jesus prayed 
that all His followers *'may be one that the world may 
believe." Christ's mission is not to evangelize heaven, but 
the world. This settles the matter beyond any possible 
doubt as to what kind of unity He had in mind. He prayed 
for such unity as should constrain the world to believe, which 

44 



SYSTEMATIC PERSONAL WORK 

must be an earthly, organic unity. I now want you to read 
John 10 : 16. 
Pupil reads — 

And other sheep I have, which are not of this fold: them also I must 
bring, and they shall hear my voice; and there shall be one fold and one 
sihepherd. 

Teacher — Brother Pupil, how many folds and how many 
shepherds did Jesus predict that there should be? 

Pupil — It reads "one fold and one shepherd," but what 
did He mean by saying, '* Other sheep I have, which are 
not of this fold, them also I must bring," and so on? 

Teacher — The Bible can be more readily understood when 
you observe the following simple rules: (1) Observe who is 
speaking; (2) to whom the words are spoken; (3) under 
what circumstances, conditions, customs and laws they are 
spoken; (4) in what dispensation they are spoken, and (5) 
whether or not your interpretation harmonizes with the rest 
of the Scripture. In this case Jesus was speaking. He was 
talking to Jew^s. He was talking under Jewish dispensation. 
He was speaking with regard to the Gentiles who were not 
admitted to the church until eight years after her foundation 
on Pentecost A. D. 33. There were two systems of revealed 
religion in vogue before Jesus established His church: the 
Jewish national religion and the Gentile patriarchal, or 
family, religion. When Peter opened the door of the church 
to the Gentiles, as recorded in Acts 10 : 34-48, a new day 
dawned. The JcAvish national religion, in God's sight, 
became unacceptable, and so did all patriarchal worship. 
All previous dispensations came to an end. Both Jews and 
Gentiles were led by the one Shepherd (Jesus Christ, the 
Good Shepherd) into the one fold (the church of Christ), 
and the old folds were all abandoned. 

Pupil's Son — That is what I call plain Bible teaching, 
and I can not see why any one should not believe it. I think 
the churches should unite, but it seems to me that each 
church wants all the others to come their way, or join their 
church. 

45 



SYSTEMATIC PERSONAL WORK 

Teacher — This seems true indeed, but our plea is that all 
churches should recognize the fact that God gave a Book to 
guide, but not to divide, His church. If they will accept its 
teaching and judgment in every matter, it will heal division 
and restore the one glorious church of the apostolic age. 
Since we have established the fact that it is Christ's will 
that His followers be one, right here on earth, I am going 
to suppose that you are put on a committee to get these 
churches together. If you were to succeed in getting the 
churches of this community to consider Christian unity, and 
were placed on a committee to get them together, the first 
question you would have to settle is the name. That is 
invariably the first question. What is to be the name of the 
united church? Where would you search for a name suit- 
able to both God and man, for the true church? 

Pupil — I think that we should go to the Bible for a suit- 
able name. 

Teacher — ^You are right. 

[Note. — We insert, at the close of each chapter, the 
Scripture references which you are to have your prospect 
read aloud, and in the order in which you are to give them 
to him. Be sure to have the location of these passages com- 
mitted to memory, so that you can direct his reading 
quickly and intelligently.] 

SCRIPTURE REFERENCES 

John 17 : 20, 21 ; John 10 : 16. 

QUESTIONS ON THE LESSON 

1. Did God give us the Bible for the purpose of dividing 
us, or of keeping us united? 

2. What was our Lord's prayer regarding the unity of 
His followers? 

3. Where, in the Bible, is this prayer found? 

4. What did He state, in this prayer, to be the purpose 
of maintaining Christian unity? 

46 



SYSTEMATIC PERSONAL WORK 

5. Is the prayer of our Lord unanswered to-day? If so, 
why? 

6. How would you show that the unity for which Christ 
prayed is not merely a spiritual unity? 

7. How would you show that it is not a heavenly unity? 

8. What is the kind of unity for which Jesus prayed? 

9. How many folds did Jesus say there should be? 

10. What did Jesus mean by His statement in John 
10:16? 

11. What five rules are to be observed in studying any 
Scripture statement? 

12. What is the "one fold" to-day?. 

13. Who is the one Shepherd? 

14. What is the first question to be settled in getting the 
churches of any community to come together into one 
church ? 

15. List the two Scripture references which you are to 
use in introducing this system of teaching. 



4 4V 



LESSON V. 

HOW TO PRESENT THE DIVINE NAME 

Teacher [resuming] — ^You are right. It is sensible to 
reason that the Lord would not overlook naming His church 
and His people. Let us go back into the Old Testament and 
read what the prophets say regarding the name. Remember, 
we shall dwell upon the name for some time. Please read 
Isa. 65 : 15. 

Pupil reads — 

15 And ye shall leave your name for a curse unto my chosen: for the 
Lord God shall slay ^ee, and call his servants by another name. 

Teacher — ^In this prophecy, God was speaking to the 
Jews. You will note that He foretold the destruction of 
their nation; that He spoke of ** slaying" them, and calling 
His people by a new name. Now read Isa. 56 : 5. 

Pupil reads — 

5 Even unto them will I give in mine house and within my walls a 
place and a name better than of sons and daughters: I will give them an 
everlasting name, that shall not be cut off. 

Teacher — Good. We have now learned three things: 
(1) That the Lord would slay the Jewish nation, and call 
His people by a new name; (2) that this new name should 
be better than all human names; and (3) that it should be 
an everlasting name. Now let us find out who was to give 
this new name. Bead Tsa. 62 : 2. 

Pupil reads — 

2 And the Gentiles shall see thy righteousness, and all kings thy glory: 
and thou shalt be called by a new name, which the mouth of the Lord 
shall name. 

48 



SYSTEMATIC PERSONAL WORK 



Teacher — Who did the prophet say should give this new 
name ? 

Pupil — This verse says the mouth of the Lord should 
give it. 

Teacher — Do you think that the mouth of the Lord gave 
such names as ** Methodist, ' ' ** Baptist," * ^ Presbyterian, ' ' 
'* Lutheran,'' ''United Brethren,'' ''Friends," " Campbellite, " 
etc.? 

Pupil — I don't know, but I don't think the name amounts 
to much if your heart is right with God. There isn't any- 
thing in a name, anyway. 

Teacher — That is just your opinion. If the mouth of the 
Lord gave these names that I have mentioned, they are not 
recorded in His word. Please wait until we are further 
along in the study, and I am sure that you will think dif- 
ferently concerning the name. The prophet said that the 
Lord would give His people "a place and a name." Let us 
now read Amos 9: 11, 12, and we shall find that "the place" 
has reference to the church. 

Pupil reads — 

11 In that day will I raise up the tabernacle of David that is fallen, 
and close up the breaches thereof: and I will raise up his ruins, and I 
will build it as in the days of old: 

12 that they may possess the remnant of Edom, and of all the heathen, 
which are called by my name, saith the Lord that doeth this. 

Teacher — You should note that the heathen were to wear 
this name, and that it was the Lord's name itself. We shall 
now turn to the New Testament and study the fulfillment 
of these prophecies. The difference of time between these 
prophecies, and their fulfillment as recorded in the Book of 
Acts, was about seven hundred years. Please read Acts 
15:13-18. 

Pupil reads — 

13 And after they had held their peace, James answered, saying, Men 
and brethren, hearken unto me: 

14 Simeon hath declared how God at the first did visit the Gentiles, to 
take out of them a people for his name. 

49 



SYSTEMATIC PERSONAL WORK 

Teacher [interrupting] — You learn here that God visited 
the Gentiles first to take out of them a people for His name. 
In other words, the Gentiles were the first to wear the new 
name. Did not the prophet say that the Lord would slay 
the Jews, and call His people by a new name? E-ead on, 
please. 

Pupil reads — 

15 And to tMs agree the words of the prophets, as it is written, 

16 After this I will return, and will build again the tabernacle of David, 
which is fallen down; and I will build again the ruins thereof, and I will 
set it up; 

17 that the residue of men might seek after the Lord, and all the Gen- 
tiles, upon whom my name is called, saith the Lord, who doeth all these 
things. 

Teacher — Now, Brother Pupil, read the next verse (verse 
18), and see if God left the matter of naming His church 
to fallible men. If men have the right to name the church, 
then indeed one name is as good as another; but, if God 
has already named it, we must abide by the divine name. 
Please read. 

Pupil reads — 

18 Known unto God are all his works from the beginning of the world. 

Teacher — We have already noted how the prophets 

pointed forward to this new name. Remember, also, that 
James, in Acts 15 : 14, said that God had already visited the 
Gentiles and given them this divine name; in fact, that He 
gave it to the Gentiles first. We should keep in mind, also, 
that Isaiah, speaking the words of God, said that the Lord 
would slay the Jews and call His people by another name. 
Now, if we can, let us find out when and where, and by 
whom, this name was first worn. Read Acts 11 : 25, 26. 
Pupil reads — 

25 Then departed Barnabas to Tarsus, for to seek Saul: 

26 and when he had found him, he brought him to Antioeh. And it 
came to pass, that a whole year they assembled themselves with the church, 
and taught much people. And i^e disciples were called Christians first 
in Antioeh. 

50 



SYSTEMATIC PERSONAL WORK 

Teacher — What were the disciples called? 

Pupil — Christians. 

Teacher — ^Exactly. They were not called '* Methodists,'' 
*' Baptists," '^ Presbyterians, " etc. 

Pupil — ^Are not Methodists, Baptists, Presbyterians, and 
so on, all Christians? 

Teacher — Some of them are, no doubt. But what special 
brand were these in the passage of Scripture which you have 
just read? 

Pupil — I do not understand that they were any particular 
brand. They were just Christians. But surely you people 
do not claim to be the only Christians? 

Teacher — No, but we do claim to be Christians only. 
Where were these disciples first called Christians? 

Pupil — The Bible says that it was at Antioch. 

Teacher — ^And Antioch was the first Gentile church. The 
first church of Christ, founded on Pentecost, at Jerusalem, 
consisted of Jews only. For several years after Pentecost, 
the gospel was not preached to Gentiles. Then Cornelius was 
admitted to the church, and the door of the church opened 
to the Gentiles. The first Gentile church was the church at 
Antioch. Did not the prophets say that the Gentiles should 
be the first to wear the name, and did not James state the 
fact that God had first visited the Gentiles to take out of 
them a people for His name? Because they were bound 
to silence by prophecy, Jesus and the apostles called the 
believers ''disciples," previous to the presentation of the 
divine name at Antioch. The tenth chapter of Acts is a 
record of the admission of the Gentiles into the church; and 
the eleventh chapter reveals the fact that, according to 
prophecy and apostolic statement, the Gentiles were the first 
to wear the name of the Lord Christ, and were called ''Chris- 
tians.*' After this event, the name "Christian" gained 
in popularity among the disciples because of its divine 
origin. Now, let us see what the "place," as Isaiah said 
with reference to the church, was called. Eead Rom. 16: 
16. 

51 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

16 Salute one another with an holy kiss. The churches of Christ salute 
jou. 

Teacher — What name did the churches wear? 

Pupil — Churches of Christ. But I understand that all 
churches claim to be churches of Christ. 

Teacher — Judging by the human names chiseled in the 
corner-stones, and over the doors of their chapels, I should 
be compelled to say that they are not bearing the marks 
of churches of Christ. If Jesus were to come to earth and 
look for some of His property, He would find that the 
majority of what is said to be His does not even have His 
name inscribed upon it. If these churches claim to be 
churches of Christ, why do they not put His name on their 
buildings? The prophet also said that this name should be 
given by the mouth of the Lord, if you remember. The 
mouth of the Lord is, of course, the mouth of inspiration. 
The mouth of the Lord expressed His divine will through 
the inspired teaching of Paul and Barnabas. This proves 
conclusively that the divine name was not bestowed in 
derision, by the enemies of Christ; but that it was given 
by the apostles themselves, revealing the Lord's will in the 
matter. The name ^'Christian" is the divine name, because 
Christ is divine. The divinity of the name must depend 
upon the divinity of the Person. But we also recall that 
the prophet said that this should be **an everlasting name, 
that should not be cut off." Prove this by reading Rev. 
22 : 3, 4. 

Pupil reads — 

3 And there shall be no more curse: but the throne of God and of the 
Lamb shall be in it; and his servants shall serve him. 

4 And they shall see his face ; and his name shall be in their foreheads. 

Teacher — This says that the Lamb's name shall be 
inscribed upon the foreheads of the redeemed. So, if we 
wear the name of Christ, the Lamb, here, and in our fore- 
heads in heaven, it will surely be ^*an everlasting name that 

52 



SYSTEMATIC PERSONAL WORK 

shall not be cut off." Some people say there is nothing in a 
name. I believe that you made that statement. But let us 
see what Jesus thinks of His own name. Please read Rev. 
2:12, 13. 

Pupil reads — 

12 And to the angel of the church in Pergamos write: These things 
saith he which hath the sharp sword with two edges. 

13 I know thy works, and where thou dwellest, even where Satan's seat 
is: and thou boldest fast my name, and hast not denied my faith, even in 
those days wherein Antipas was my faithful martyr, who was slain among 
you, where Satan dwelleth. 

Teacher — This church of Christ at Pergamos had kept 
two things of great value for w^hich the Lord commended 
them. What were they? 

Pupil— His ''name" and His ''faith." 

Teacher — That is right. What church in this community 
wears only the name of Christ, and has no guide in faith 
and practice hut the New Testament? I see that you under- 
stand. The church of Christ (frequently and erroneously 
called the "Christian Church") meets these two require- 
ments. We wear only the name of Christ. We have no 
human creeds. Please read Rev. 3 : 8, and you will find that 
Jesus commends the church at Philadelphia for keeping two 
important things. Let us see what they are. 

Pupil reads — 

8 I know thy works: behold, I have set before thee an open door, and 
no man can shut it: for thou hast a little strength, and hast kept my word, 
and hast not denied my name. 

Teacher — Jesus commends this church for keeping two 
things. What were they? 

Pupil— His "word" and His "name." 

Teacher — If Christ had not thought the name to be a very 
important matter. He surely would not have commended 
these churches for keeping His name, without additions or 
subtractions. Let us learn what God, the Father, thinks of 
the name of Christ. Read Phil. 2 : 9-11. 

53 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

9 Wherefore Grod also liath highly exalted him, and given him a name 
which is above every name: 

10 that at the name of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth; 

11 and that every tongue should confess that Jesus Christ is Lord, to 
the glory of God the Father. 

Teacher — Brother Pupil, do you think this name is above 
the name '^Methodist,'' ** Baptist," ''Congregationalist," etc.? 

Pupil — "Well, it must be. The Scripture says it is above 
every name. 

Teacher — Then you realize that the prophet again spoke 
the truth when he said that this name should be better than 
*'of sons and daughters"; that is, better than human names. 
The prophet predicted that the new name should be above 
human names ; and this statement, in Phil. 2 : 9-11, shows 
that the prophecy was fulfilled in the name '* Christian. " 
Yet many churches call converts Christian first, then add 
above that name their human divisive names. Now I want 
you to read a certain rule which the inspired apostle com- 
mands the church to observe under all circumstances. Read 
Col. 3 : 17. 

Pupil reads — 

17 And whatsoever ye do in word or deed, do all in the name of the 
Lord Jesus, giving thanks to God and the Father by him. 

Teacher — That ** whatsoever" means much. We can hear 
good sermons in all pulpits. We can hear the name of Jesus 
mentioned in practically every pulpit, and in every prayer. 
We can hear congregations sing, **Praise His holy name," 
and "All hail the power of Jesus' name," etc. This is prais- 
ing His name, in words only. But when it comes to deeds, 
many churches sin grievously. For instance, when they build 
a costly structure and dedicate it to Christ, when the time 
comes to cut the name in the corner-stone or over the door 
of this building, they chisel the name ''Methodist Episcopal 
Church," or ''Presbyterian Church," or "Baptist Church," 

54 



SYSTEMATIC PERSONAL WORK 

etc. They inscribe some human, denominational, particular 
name, instead of the name of Christ. When it comes to such 
deeds, denominations fail. This study will grow more inter- 
esting as we proceed. Let us now read 1 Pet. 4 : 16. 
Pupil reads — 

16 Yet if any man suffer as a Christian, let him not be ashamed; but 
let him glorify God on this behalf. 

Teacher — In what name does the apostle tell us to suffer 
gladly, if needs be? Was it the name ** Presbyterian,'* 
^'Episcopalian," ''Baptist/' "Disciple," etc J 

Pupil — No. It says, "If any man suffer as a Christian." 

Teacher — Exactly, and the meaning is clear. If a man 
suffers as a Congregationalist, the congregation is glorified. 
If he suffers as a Baptist, the act of haptism is worshiped. 
If he suffers as a Lutheran, Luther gets the glory. But if 
we suffer as Christians, whose name gets the glory? 

Pupil — The name of Christ. 

Teacher — You have answered well. His name should 
receive the glory, because He suffered and died for us. 
Again, suppose the Masons were to put a ton of coal in 
some poor widow's bin, whose name would get the glory, 
in case the papers should comment upon the deed? 

Pupil — ^I suppose that the name "Mason" would be 
glorified. 

Teacher — ^But suppose the Lutheran Church were to do 
it whose name would be glorified? 

Pupil — The name of Luther. 

Teacher — On the other hand, suppose the church of Christ 
had done it, whose name would have been glorified? 

Pupil — Christ's name, of course. I understand what that 
verse means now, although I never did before. I had 
never thought of it in that way. 

Teachei* — In Acts 2 : 38, Peter commanded the penitent 
believers at Jerusalem as follows: ''Repent, and be bap- 
tized every one of you in the name of Jesus Christ for the 
remission of sins, and ye shall receive the gift of the Holy 

55 



SYSTEMATIC PERSONAL WORK 

Spirit.*' The name of Jesus is necessary to our salvation. 
Baptism is performed by its authority. There can be no 
remission of sins, nor gift of the Holy Spirit, without it. 
Again, read what Peter says about the name of Christ, in 
Acts 4: 12. 

Pupil reads — 

12 Neither is there salvation in any other: far there is none other name 
Tinder heaven given among men, whereby we must be saved. 

Teacher — Doesn't it seem to you that many people who 
-claim to be Christians are not acting as if Christ's name 
were above all names and full of saving grace? They have 
added all kinds of human names to the name of Christ. 
If you go into a home and ask people what they are 
religiously, they will reply that they are ''Methodists," 
''Baptists," "Episcopalians," etc., when they should all say, 
"We are Christians." Read Eph. 3:14, 15. 

Pupil reads — 

14 For this cause I bow my knees unto the Father of our Lord Jesus 
Christ, 

15 of whom the whole family in heaven and earth is named. 

Teacher — How many families does Christ have, according 
to these verses? 

Pupil — It says "family," not "families." According to 
this, Christ had just one family. 

Teacher — He prayed that His disciples "may all be one"; 
He spoke of "one fold and one shepherd"; and here it is 
revealed that He had but one "family." John the Immerser 
taught that Jesus is the Bridegroom, and that the church is 
His bride (John 3:27-29). Jesus taught the same thing 
(Matt. 9:15; 25:1-13). The apostles taught the same doc- 
trine throughout the New Testament (2 Cor. 11:2; Eph. 
5 : 23-33 ; Eev. 21 : 2). The children of this union are Christ's 
children, according to Eph. 3:14, 15, and should wear His 
name. At the time when these verses were written, they 
did wear His name exclusively. Some had been translated 
hy death, but they were His children in heaven, and wore 

56 



SYSTEMATIC PERSONAL WORK 

His name in their foreheads. At the time that Paul wrote 
these words, there was but one family of Christ, all the 
members of which wore the family name. But is this true 
to-day? 

Pupil — No, I must admit that it is not. 

Teacher — Your daughter now wears your name, but when 
she marries and takes the name of her husband, what will 
that do to your home? 

Pupil — ^Naturally, it will divide our home. 

Teacher — That is exactly what happens when Christ's 
members divide His family by accepting and wearing human 
names for themselves and for the church to which they 
belong. "When you married Mrs. Pupil, she gladly took your 
name. It is likely that you would not have married her, 
had she refused to wear your name, no matter how much 
love she might have professed for you. No wonder that Christ 
is displeased with churches that wear human names — the 
Tery fact indicates that He is a polygamist. One bridegroom 
should have one, and only one, bride. I believe that I have 
convinced you from the Bible that we have proper Scrip- 
tural authority for wearing the names ''church of Christ" 
and ''Christian." I am now going to show you that all 
human names are wrong, divisive and sinful. Please read 
1 Cor. 1 : 10-15. Read slowly, as I wish to interrupt you 
frequently and emphasize the plain teaching contained in 
these few verses. 

Pupil reads — 

10 Now I beseecli you, bretlireii, hj the name of our Lord Jesus CSirist, 
that ye all speak the same thing — 

Teacher [interrupting] — ^Do these different churches 
speak the same thing? 

Pupil — I think so. They all claim to preach the gospel. 
They are all aiming for the same place. 

Teacher — I admit that they all claim to have the same 
hope, but they do not speak the same thing. One says that 
the name is important, others that there isn*t anything in 

57 



SYSTEMATIC PERSONAL WORK 

a name. Some say that baptism is immersion, others that 
sprinkling or pouring is just as good as immersion. One 
says that churches siiould have no human creeds, others 
contend that written creeds are necessary. Some declare 
that we should sprinkle infants, others that we should not. 
Some tell us to pray our way into the church, others demand 
that we obey the terms of pardon. Some use holy water, 
candles, images, rosaries, etc. ; others dispute the propriety 
of such innovations. No need to argue the case — it is quite 
apparent that we do not speak the same thing. Please read 
the next statement. 
Pupil reads — 

. . . and that there be no divisions among you — 

Teacher [interrupting] — How many divisions? 

Pupil — No divisions — none. 

Teacher — What kind of divisions did the apostle tell ns 
to have? Did he say organic or spiritual divisions? 

Pupil — He says ^*no divisions.*' I guess that he means 
for us to have no divisions of any kind. 

Teacher — Then, division is a sin, is it not, and those par- 
ticipating in it are sinning? What about it? 

Pupil — I hardly think so. There are good people in all 
churches. 

Teacher — ^Mr. Pupil, is it a sin to steal? 

Pupil — Certainly. 

Teacher — How do you know that it is a sin to steal? 

Pupil — Well — I guess — ^because the Bible says so. The 
Bible says: **Thou shalt not steal." This is a command- 
ment, and all who disobey it sin. 

Teacher — Exactly. Jesus prayed that His disciples may 
be one. He spoke of the one fold and the one shepherd. 
Paul says: **Let there be no divisions among you." Brother 
Pupil, the same Bible that says, ''Thou shalt not steal," 
also says, ''Let there be no divisions among you." Then, 
if stealing is a sin, division is also. Isn't that true? 

Pupil<— Well, yes, I guess so, looking at it from that 

viewpoint. 

58 



SYSTEMATIC PERSONAL WORK 

Teacner — ^I am showing you the Bible viewpoint. i:"iea..t; 
read the next phrase. 
Pupil reads^ — 

. . . but that ye be perfectly joined together in the same mind and in 
the same judgment. 

Teacher — Mrs. Pupil, I believe you made the statement 
in the beginning of our study that it was not intended for 
us to see alike in religious matters. This statement con- 
tradicts your theory flatly. The Bible says for us to be 
perfectly joined together in the same mind and in the same 
judgment. If you and I see that picture on the wall with 
the same mind and the same judgment, how many different 
viewpoints do we have? 

Pupil — One viewpoint. We have the same viewpoint. 

Teacher — I shall give you an illustration of how this is 
possible in religious teaching. Suppose you and I were 
experts at ploughing corn. You do it your way, and make 
a good job of it. I do it my way, and get along pretty 
well. But suppose that Jesus were to come down from 
heaven to show us the way that is exactly right and perfect, 
and suppose that He were to make ploughing corn neces- 
sary to our salvation. If we plough corn as He directs us, 
both of us will do it in the same way, and thus be perfectly 
joined together in the same mind and in the same judgment. 
Jesus did not come from heaven to show us how to plough corn, 
but He did come to establish His church for the salvation 
of the world. He gave it a name, a divine creed, the New 
Testament as its book of discipline, a burial in water for 
its baptism, and made the terms of admission so plain that 
**the wayfaring man, though a fool, need not err therein." 
If we follow the Master, and the inspired plan which He 
gave us through His prophets and apostles, we shall **all 
speak the same thing, and be perfectly joined together in 
the same mind and in the same judgment/' 

Pupil's Son — That is interesting reasoning. It sounds to 
me like good common sense and the Bible. 

59 



SYSTEMATIC PERSONAL WORK 

Teacher — I am sure you are interested in knowing how 
divisions arose, so please continue to read. 
Pupil reads — 

11 For it hath been declared unto me of you, my brethren, by thent 
which are of the house of Chloe, that there are contentions among you. 

12 Now this I say, that every one of you saith, I am of Paul — 

Teacher [counting] — One. 

Pupil reads — ''. . . and I of Apollos — " 

Teacher — Two. 

Pupil reads — *'. . . and I of Cephas — " 

Teacher — Three. 

Pupil reads — **. . . and I of Christ.'* 

Teacher — Four. 

Teacher — How many different bodies were represented 
at Corinth? 

Pupil — Four. 

Teacher — Which of the four was right? 

Pupil — Those who said they were of Christ. 

Teacher — Here was the situation at Corinth. Three 
preachers had preached the gospel there. Paul organized 
the church of Christ at Corinth. After he left the field, 
both Apollos and Cephas (that is, Peter) preached there. In 
time, the members of the church at Corinth began to divide 
over their preferences for their preachers. Some said that 
they liked the gospel the way Paul preached it, and called 
themselves ''Paulite" Christians; others were influenced by 
the eloquence of Apollos, and became known as ' ' ApoUosite " 
Christians; and others contended that Peter had the keys of 
the kingdom of heaven, and followed him, being kno^\^l as 
**Cephasite" Christians. The remainder stayed right where 
they were in the beginning and said they were Christians 
only. Divisions were caused by the addition of human 
names. In the beginning, there was one church of Christ at 
Corinth. When the names of Paul, Apollos and Cephas were 
added, three separate parties were brought into existence, 
in addition to that which existed at first. In the beginning 

60 



SYSTEMATIC PERSONAL WORK 



there was one body; now there were four. Let us apply 
this to the situation at present, and what do we have? One 
says, '*I am of Luther;" another, '*I am of the Methodists;'* 
another, ''I of the Baptists," and so on. Yet there are over 
two millions of people to-day who say, ''We are of Christ," 
only. Who is right? 

Pupil — Those who say they are of Christ are unquestion- 
ably right. 

Teacher — Then, the rest are wrong. Good! Please read 
the next verse. 

Pupil reads — 

13 Is Christ divided? was Paul crucified for you? or were ye baptized 
in the name of Paul? 

Teacher — Let us examine Paul's reasoning here, and get 
at the truth which he intends to teach. He addresses him- 
self particularly to those who had prefixed his name to that 
of Christ, and in so doing had been guilty of dividing the 
church of Christ at Corinth. He calls attention to the fact 
that they had not been baptized in his name — that is, 
those who were calling themselves Paulites — and that he, 
Paul, had not been crucified for them that they should wear 
his name. He knew they would have to admit that they 
had been baptized in the name of Christ, and that Christ 
had been crucified for them. Paul was thinking of the great 
commission: **Go ye, therefore, and teach all nations, bap- 
tizing them in the name of the Father, and of the Son, and 
of the Holy Spirit." He may also have had in mind the 
fact, as Jesus teaches in John 3:5, that entrance into the 
divine family is gained by a new birth ; that is, of water and 
the Spirit. He was enforcing the truth upon these '*Paulite" 
Christians that they, having been born into the family of 
Christ, should wear the family name, as shown in Eph. 3 : 14, 
15. The same process of reasoning applies to all who claim 
to be Christians to-day, who are wearing human names in 
addition to the divine name, to the dishonor of Christ and 
the division of His followers. Baptists should be asked if 

61 



SYSTEMATIC PERSONAL WORK 

they were baptized in the name of baptism; Methodists, if 
they were baptized in the name of a set of methods; 
Lutherans, if they were baptized in the name of Luther; 
Congregationalists, if the congregation has been crucified 
for them; Presbyterians, if the presbytery has been crucified 
for them, etc., etc. They should all be reminded, in no 
uncertain terms, that Christ died for them, and that they 
were baptized in the name of Christ, and should therefore 
wear His name only. If such teaching were faithfully pro- 
claimed to-day, these denominational names would finally 
disappear; and all Christ's people would, in time, come 
to w^ear the divine name; and His bride, the church, would 
come to wear His name exclusively. Read the next two 
verses, and learn why Paul thanked God he had baptized 
so few of them who were causing division, particularly those 
who called themselves '^Paulites." 
Pupil reads — 

14 I thank God that I baptized none of you, but Crispus and Gaius; 

15 lest any should say that I had baptized in mine own name. 

Teacher — Paul did not undervalue baptism. He did 
baptize some of his early converts at Corinth until they 
had enough church-members to take the baptizing off his 
hands. He speaks of baptism, in the sixth chapter of 
Eomans, as the act of being "buried with him," ''planted 
in his likeness," and ''resurrected to walk in newness of 
life." What was the reason that he was thankful that he 
had baptized very few of those at Corinth? 

Pupil — ^He said: "Lest any should say that I had bap- 
tized in mine own name." 

Teacher — ^Paul was trying to show his brethren at Corinth 
that they were sinning, and that he had no desire to become 
a party to their sins. He sought rather to condemn their 
divisions openly, and to throw all responsibility upon them. 
At this point, I want you to get the Bible definition of the 
word "carnal," as it figures quite extensively in our study 
during the next few moments. Read Rom. 8:6, 7. 

62 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

6 For to be carnally minded is death; but to be spiritually minded is 
life and peace. 

7 Because the carnal mind is enmity against God: for it is not subject 
to the law of God, neither indeed can be. 

Teacher — What does the word ** carnal" mean? 

Pupil — ^It must have reference to a state of ** death," 
'* enmity against God," and must mean that one in such a 
condition is not subject to the law of God. 

Teacher — ^Paul could not lightly pass over those divisions 
at Corinth, and, in the third chapter of 1 Corinthians, he 
returns to the subject again. Please read 1 Cor. 3 : 1-4. 

Pupil reads — 

1 And I, brethren, could not speak unto you as imto spiritual, but as 
unto carnal, even as unto babes in Christ. 

2 I have fed you with milk, and not with meat: for hitherto ye were 
not able to bear it, neither yet now are ye able. 

Teacher — What does ''carnal" mean? 

Pupil — It means ''death," "enmity against God," '"'not 
subject to the law of God." 

Teacher — Read the next verse and see why they were 
carnal. 

Pupil reads — 

3 For ye are yet carnal: for whereas there ia among you envying, and 
strife, and divisions, are ye not carnal, and walk as men? 

Teacher — Their divisions signified that they were carnal. 
Did they get into this state by following the word of God? 

Pupil — The verse says that they walked as men (walk). 

Teacher — ^Do you think there is any envying, strife and 
division among churches to-day? 

Pupil — ^Yes, and I am sorry to see it. 

Teacher — ^We have now learned that division is sinful 
and carnal, and that there should be no divisions among 
followers of Christ. Let us now read the next verse, 
and find out what caused these people at Corinth to be 
carnal. 

6 63 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

4 For while one saith, I am of Paul; and another, I am of Apollos; 
are je not carnal? 

Teacher — Where is the divine name in this verse? 

Pupil — It isn't there. 

Teacher — Then, we must fix the responsibility for division 
upon those who wore additional names, and followed the 
opinions of men instead of the word of God. Those who 
said they were of Christ occupied the same position as in 
the beginning. They were not guilty of sectarianism. What 
is the condition of those who are carnal? 

Pupil — ''Spiritually dead," ** enemies of God,'' **not sub- 
ject to the law of God." 

Teacher — This is a serious matter. I am sure that you 
can begin to see that it is. Those who are not guilty of 
causing division to-day are those who call themselves ''Chris- 
tians" and members of the "church of Christ," and continue 
to wear those names to the exclusion of all human names. 
I shall now have you read verses 5 to 11 inclusive. 

Pupil reads — 

5 Who then is Paul, and who is ApoUos, but ministers by whom ye 
believed, even as the Lord gave to every man? 

6 I have planted, ApoUos watered, but Grod gave the increase. 

7 So then neither is he that planteth anything, neither he that watereth ; 
but God that giveth the increase. 

8 Now he that planteth and he that watereth are one: and every man. 
shall receive his own reward according to his own labor. 

9 For we are laborers together with God: ye are God's husbandry, ye 
are God's building. 

10 According to the grace of God which is given unto me, as a wise 
masterbuilder, I have laid the foundation, and another buildeth thereon. 
But let every man take heed how he buildeth thereupon. 

11 For other foundation can no man lay than that which is laid, which 
is Jesus Christ. 

Teacher — Here we learn that the foundation of the church 
is not John the Immerser, ** Peter the pope,'' Martin Luther, 
John Wesley, Mary Baker Eddy, Joe Smith, or Alexander 

64 



SYSTEMATIC PERSONAL WORK 

Campbell, but Jesus Christ; and that all other foundations 
claimed for the church are false foundations. 

Pupil and Mrs. Pupil — You seem to be teaching that all 
Methodists, Baptists, Presbyterians, etc., are going to be lost. 

Teacher — You are mistaken. I have not taught you any 
such thing. You have formed such an opinion merely from 
reading the Bible. You have gotten that opinion from the 
Bible, not from me. If you will be patient, I shall give you 
a Scriptural example explaining just how we regard the 
members of all other churches and their spiritual condition. 
There is also something else causing division, that we must 
study, before I come to that point. Human rule-books, or 
written creeds, formulated by uninspired men, such as the 
Methodist *' Discipline, " the Lutheran ** Augsburg Confes- 
sion," the ''Westminster Confession" of the Presbyterians, 
the Baptist ** Articles of Covenant," the **Book of Mormon" 
of Latter-day Saints, etc., must be discarded if we ever 
have unity. The New Testament is the only creed-book 
worthy of governing the church of Christ. 

SCRIPTURE REFERENCES 

Isa. 65:15; 56:5; 62:2; Amos 9:11, 12; Acts 15:13-18; 
11:25, 26; Rom. 16:16; Rev. 22:3, 4; 2:13; 3:8; Phil. 
2:9-11; Col. 3:17; 1 Pet. 4:16; Acts 4:12; Eph. 3:14, 15; 
1 Cor. 1:10-15; Rom. 8:6, 7; 1 Cor. 3:1-4; 3 : 5-n. 

QUESTIONS ON THE LESSON 

1. What four prophecies of the Old Testament should 
your prospect read regarding the divine name? 

2. Did God leave the naming of His church to fallible 
men? 

3. Do these prophecies of the Old Testament indicate that 
a name was preordained for the church? 

4. Who did the prophet say would give this divine name? 

5. Who did he say would be the first to receive it? 

6. Did the mouth of the Lord give the human names of 
to-day? If not, whence did they come? 

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SYSTEMATIC PERSONAL WORK 

7. Summarize all the facts regarding the divine name 
taught in these four prophetic passages. 

8. What did James say, in Acts 15 ; 14, that God had 
already done with this divine name? 

9. On what occasion did God bestow the divine name 
first? On what people? In what church? Under whose 
teaching? 

10. Why was the divine name given first at Antioch? 

11. What do we learn, from Eom. 16 : 16, to be the divine 
name for the church, both congregationally and as a whole? 

12. What did the prophet say about the perpetuity of the 
divine name? 

13. What Kght does Eev. 22: 3, 4 throw upon this matter? 

14. What do Christ *s messages to the churches at Per- 
gamos and Philadelphia teach us as to His attitude toward 
the divine name? 

15. For what two things did He commend these churches? 

16. What church, if any, in your community, wears only 
the name of Christ and uses the New Testament as its oniy 
guide in religious faith and worship? 

17. What do we learn, from Phil. 2 : 9-11, regarding the 
Father's attitude toward the divine name? 

18. What is Paul's admonition in Col. 3: 17? How is this 
injunction heeded to-day? 

19. Why should we, if called upon to suffer, do so as 
Christians only? 

20. What is the only name in which salvation is offered? 

21. How many families does Christ have? What is the 
family name? 

22. What happens to the church when members of the 
divine family take other than the family name? 

23. If the church is the bride of Christ, whose name 
should she wear? 

24. List all the Scripture references used thus far in 
our study, in the order in which they should be presented to 
the prospect. 

25. What is Paul's threefold command in 1 Cor. l:10f 

6fi 



SYSTEMATIC PERSONAL WORK 

■ 

26. Do Protestant denominations heed these injunctions? 

27. How would you show your prospect that professing 
Christians do not speak the same things? 

28. How would you show that division is a sin? 

29. Illustrate what is meant by being ** joined together 
in the same mind and in the same judgment." 

30. How many churches were there in Corinth in the 
beginning ? 

31. How many had been added when Paul wrote his first 
letter to the Corinthians? 

32. What caused these divisions? 

33. What did Paul say regarding their divisions? 

34. Why did Paul tell the Paulites that he thanked God 
he had baptized none of them but Crispus and Gains? 

35. What does the word ^* carnal" mean? 

36. Upon whom does Paul place the blame for dividing 
the church at Corinth? 

37. Were those guilty who still held the name of Christ 
exclusively? 

38. Who must be held responsible to-day for division? 

39. Who is the foundation of the church? 

40. What is the common name upon which all can unite? 

41. Why can we never unite upon any other name? 

42. What is a denomination? 

43. Is the Restoration movement a denomination? Explain 
your answer. 

44. List all the Scripture references used thus far in the 
course, in the order in which they should be presented to a 
prospect. 



67 



LESSON VI. 

HOW TO PRESENT THE DIVINE CREED 

Teacher— In 1 Cor. 1: 13 Paul asked: ''Is Christ divided ?" 
We must reply that such is the case to-day. There are more 
than two hundred so-called denominations in existence. Do 
you think, Brother Pupil, that your body would be as strong 
with your arm amputated, your eyes out, and one of your 
lower limbs severed from your body? 

Pupil — Of course not. 

Teacher — Neither can the church, the body of Christ, be 
as strong in such a divided condition. In Eph. 5 : 30 we 
read that ''we are members of his body, of his flesh, of his 
bones." When we divide the church into denominations, 
we divide the body of Christ. Can His body be as strong 
with her members torn apart by carnal divisions? Can the 
church of Christ be as strong in her present divided state 
as she would be if her members were united? 

Pupil — No. There is no question about that. 

Teacher — Then, we must discard all human opinions and 
practices which are responsible for our divided condition. 
One of these human instruments is the human creed. Ask 
a Lutheran to accept the Episcopalian creed, in order to pro- 
mote unity, and he will refuse to do it. Ask a Baptist to 
accept the Methodist "Discipline" as his rule of faith and 
practice, and he will refuse ; so will Methodists refuse to 
accept the Baptist "Articles of Covenant," in order to 
attain unity. Their defense, in every case, is that their own 
creed is as good as their neighbor's, and they are all right 
in this contention, for one human creed is just as good as 
another. The fact is that none of them are of any particular 
value. This illustration should prove to you that human 

68 



SYSTEMATIC PERSONAL WORK 

opinions, written as articles of faith, or as a '* Confession of 
Faith" to serve as the rule of faith and practice for a body 
of people claiming to constitute a church, are divisive, and 
therefore sinful when so used. Ask all the churches if they 
believe the Bible, and they reply instantly that they do. 
Here, then, is our common ground — this Book. The authority 
of this revelation from God is not questioned. The difficulty 
is that various religious groups have been trying to interpret 
this Book instead of obeying it. The best commentary upon 
the Bible is the Bible. The New Testament church, which 
is a divine institution, demands a divine rule-book. Human 
opinions have no voice where the word of God has spoken, 
for it is infallible and represents to us the mind and will of 
God. It is the voice of the Bridegroom speaking to the 
bride. It is the voice of our Father in heaven speaking to 
His children. Let us allow it to speak for itself. Please 
read 2 Tim. 3 : 14-17 slowly. 
Pupil reads — 

14 But continue thou in the things which thou hast learned and hast 
been assured of, knowing of whom thou hast learned them; 

15 and that from a child thou hast known the holy scriptures, which are 
able to make thee wise unto salvation through faith which is in Christ Jesus. 

16 All scripture is given by inspiration of God, and is profitable for 
doctrine, for reproof, for correction, for instruction in righteousness: 

17 that the man of Grod may be perfect, thoroughly furnished unto all 
good works. 

Teacher — These verses inform us that the Scriptures form 
a guide sufficient for man's salvation. Therefore, human 
creeds are unnecessary. For hoiv many good works does this 
passage say that the Scriptures ''furnish" the man of God? 

Pupil — It says, *'all good works." 

Teacher — This being true, do you think that any man, or 
set of men, can write a creed that would assist the church 
in her good works? 

Pupil — It seems not, from these verses. 

Teacher — Furthermore, the New Testament condemns any 

addition to, or subtraction from, the Scriptures. Read Gal. 

1:8, 9. 

69 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

8 But though we, or an angel from heaven, preach any other gospel unto 
you than that which we have preached unto you, let him be accursed. 

9 Aa we said before, so say I now again, If any man preach any other 
gospel unto you than that ye have received, let him be accursed. 

Teacher — Touching the Book of Revelation, we shall read, 
in harmony with this passage. Rev. 22 : 18, 19. 
Pupil reads — 

18 For I testify unto every man that heareth the words of the prophecy 
of this book, If any man shall add unto these things, God shall add unto 
him the plagues that are written in this book. 

19 And if any man shall take away from the words of the book of this 
prophecy, God shall take away his part out of the book of life, and out of 
the holy city, and from the things which are written in this book. 

Teacher — These two passages cover the entire New Testa- 
ment. The Old Testament has similar warnings in the law 
of God to man. 

Pupil — ^I can not see how Baptists and Methodists and 
the like add to the word of God by using human creeds. 
They are just supposed to be interpretations. 

Teacher [placing a small book representing a human 
creed upon his Bible] — I shall make that proposition clear 
to you. To make a Methodist, Methodists must take the 
Bible plus their *' Discipline. '^ The Baptists, to make a Bap- 
tist, must take the Bible plus their ''Articles of Covenant." 
Lutherans, to make a Lutheran, must take the Bible plus 
their *' Augsburg Confession." To make Roman Catholics, 
the priests drill their communicants, from childhood, in the 
numerous decrees of the Papacy, catechisms and creeds. 
Presbyterians are made by adding their ''Confession of 
Faith" to the Bible.. Granting for the moment that all these 
people are Christians, we should be compelled to call them 
''Baptist Christians," "Methodist Christians," "Catholic 
Christians," etc. It is impossible to call them Christians 
only, because they have branded themselves with devisive 
names. They are guilty of dividing the church, because they have 
accepted human creeds authorizing the use of human names 

70 



SYSTEMATIC PERSONAL WORK 



and human innovations, such as the substitution of sprinkling 
and pouring for baptism. All peculiar doctrines, such as 
christening, infant sprinkling, close communion, etc., are 
authorized by these human creeds, not by the Bible. The 
New Testament alone is sufficient for our faith and practice. 
We do not need to interpret the New Testament — it inter- 
prets itself if allowed to do so. If a human creed contains 
more than the Bible, it contains too much; if it contains less 
than the Bible, it does not contain enough; if 4t contains 
exactly what the Bible teaches, it is unnecessary, because 
we have the Bible. Thousands of people have accepted 
human creeds while disbelieving some of the teaching which 
they contain. They have even gone so far as to refuse to 
obey part of these ritualistic commands. They have been 
content to become a party to the division of the church, and 
have countenanced practices by others which they themselves 
repudiate. Now, suppose we use the Bible only, and the 
sinner obeys its specific commands in order to be saved, what 
would you call such a believer? 

Pupil — ^A Christian, I suppose. 

Teacher — Certainly. Some years ago. Dr. Talmage bap- 
tized a man in the Jordan River. No denomination was re- 
sponsible for it. What was he after he was baptized? 

Pupil — A Christian. 

Teacher — Well, what else does the Bible authorize us to 
make? 

Pupil — I thought there were other names in the Bible for 
followers of Christ, such as '^saints," ** disciples, * * ** friends,*' 
** brethren," etc. 

Teacher — True, but these are all common names. None 
of them begin with a capital letter. They are common, not 
proper, nouns. The name "saint" has reference to our saved 
state. The name ''brethren" designates our relationship 
towards each other in Christ. The name ''believer" shows 
our attitude toward the gospel message. ''Disciple" means 
"learner," and has reference to one who follows Christ as a 
learner. "Friend" portrays the intimacy which should 

71 



SYSTEMATIC PERSONAL WORK 

exist between Christ and His servants. The names ** chil- 
dren," "sons," "heirs," "joint heirs," all refer to our 
relationship with God. All of these are conunon names. 
They have a precious meaning. But there is only one proper 
name given in the New Testament to the followers of Christ, 
and it was never applied to any one who had not repented 
and been baptized into Christ. It is the name "Christian." 
It is divine because Christ is divine. It is so broad that 
all the well-defined qualities of all the other names are 
included in it. The divine discipline, the New Testament, 
tells what the proper name of the obedient sinner should be, 
and what we, as Christian workers, are authorized to make. 
Please read Acts 26 : 28. 
PupU reads — 

28 Then Agrippa said imto Paul, Almost thou persuadest me to be a 
Christian. 

Teacher — What name did this Roman governor recognize 
that followers of Christ were wearing? 

Pupil — Christians. 

Teacher — Exactly. That is all that I am authorized to 
make by the New Testament. 

Pupil — But how are we to remedy this creed situation? 

Teacher — Let me illustrate. All bodies which have human 
creeds as authoritative books of government must cast them 
away and take the New Testament. The human creeds keep 
us from speaking the same thing. [Teao-her picks up a 
book.] For instance, suppose I take this book to the post- 
office in the morning and ask the clerk what it will cost me 
to mail it to Kansas City. He weighs the parcel, looks at 
the rule-book, and replies, ''Ten cents." I think that too 
much, withdraw the book, and go back to the office at noon, 
and present it to a different clerk. He takes the parcel, 
weighs it, looks at the rule-book, and tells me that it will 
cost ten cents to send it. Still dissatisfied, I withdraw the 
book, and in the evening I return and present it to the post- 
master himself, and ask him what it will cost to mail it to 

72 



SYSTEMATIC PERSONAL WORK 



Kansas City. He weighs the parcel, looks at the rule-book^ 
and replies, ''Ten cents." Why did all three of these men 
speak the same thing? Because they had just one rule-hook, 
and they all went by it. The trouble with the churches is 
that, while they all have one rule-book [holding up a Bible], 
they will not go by it. They write human books of govern- 
ment for their churches which conflict with the divine book. 
Does this illustration make the matter clear? 

Pupil — It certainly does. If I have the right understand- 
ing of your doctrine, you people do not fellowship much with 
other churches. 

Teacher — I must correct you with regard to what you 
call my ''doctrine,." We have been reading from the Bible 
this afternoon. We have been using the Scriptures plus a 
little common sense. We are not a denomination. The word 
*' denomination " means "division." I do not belong to a 
division of the church of Christ, but to the original institu- 
tion herself. The same material, put together in the same 
way, that made a cart-wheel two thousand years ago, will 
reproduce the same kind of a cart-wheel to-day. The terms 
of pardon to be obeyed in the days of the apostles in order 
to make a Christian will, if obeyed, make a Christian to-day. 
The same requirements to organize a local band of Chris- 
tians into a congregation in the apostolic era will organize 
the same kind of a church to-day. The members so made 
and so organized would not be a denomination any more 
than the church at Jerusalem, or at Antioch, was a denomi- 
nation. To make a true Christian, and organize a true 
church, one must follow apostolic directions. Such a church 
is a "church of Christ," and those belonging to it are "Chris- 
tians." They have but one book of discipline — the New 
Testament. The sinner must be baptized with the divine 
formula prescribed by Christ and His apostles; and the 
church must comply with the ordinances of Christ — the bap- 
tism of the unconverted, the communion service of the saints, 
and the evangelization of the world — to be recognized by 
Jesus Himself as obedient, righteous and consecrated. 

73 



SYSTEMATIC PERSONAL WORK 

Some of our congregations do not unite with denomina- 
tional churches in so-called ''union" meetings. Such meet- 
ings are not right because they are unscriptural, and they 
build division faster than the original church. Paul teaches^ 
in the first three chapters of 1 Corinthians, that such a 
meeting would be contrary to the will of Christ. It would 
have been wrong for the Christians at Corinth to have 
engaged with the Paulites, ApoUosites and Cephasites in a 
"union" meeting, for to have done so would have been to- 
admit that their human names and divisions were right. 
Instead, Paul condemns their divisions, and tells them to 
put them away. Let me give you a practical illustration of 
how a so-called *' union" meeting promotes division. 

A few years ago, a company of denominational preachers 
and leaders callod upon my brother, W. J. Wright, with an 
invitation for the church of Chrict, and himself, to join with 
them in a union meeting. Mr. Wright asked them if they 
were sure it would be a union meeting. They replied that 
they were. Bro. Wright then drew a small diagram upon a 
sheet of paper, and said: '^ Suppose that we all go into this 
meeting, and one hundred people respond to the invitation, 
and all of them come in the New Testament way by being 
immersed into Christ, what would you call them?" They 
replied at once: *'One hundred Christians." In the center 
of the diagram my brother then wrote: **One hundred Chris- 
tians." [See diagram.] He assured them, then, that he 
would show them that the sort of a meeting they proposed 
to hold would really not be a union meeting. He said: 
"Towards the close of the meeting, the Methodist preacher 
will approach these new converts, or all that he can, and, 
with the argument that he has a broader system of fellow- 
ship than the others, and that their fathers and mothers 
were Methodists and they had ought to be the same, will 
persuade a number of them to subscribe to his creed, and 
receive them into the Methodist Church, thus placing upon 
them the additional name * Methodist \" Mr. Wright passed 
his pencil twice through the diagram, dividing it into quarters, 

74 



SYSTEMATIC PERSONAL WORK 



and wrote in one quarter of the diagram the words, ''Disci- 
pline" and ''Methodist." He then showed them how the 
Presbyterian preacher would remind a few of the remaining 
converts that their parents died in the Presbyterian faith, 
and inasmuch as it had be.en good enough for their parents, 
it should be good enough for them; and with such methods 
of persuasion would succeed in getting a number of them 
to subscribe to the "Confession of Faith," and in so doing 
place upon them the additional name "Presbyterian." In 
another quarter of the diagram, he then wrote the words ' ' Con- 
fession of Faith" and "Presbyterians." He then showed 
how the Baptist and Lutheran preachers would do exactly 



Methodist 






Confession of 


Discipline 






Faith 


Methodists 






Presbyterians 




One hundred 
Christians 








Augsburg 






Articles of 


Confession 






Covenant 


Lutherans 






Baptists 



as the rest had done; and in the two remaining quarters 
of the diagram he wrote the terms "Articles of Covenant" and 
^'Baptists," and "Augsburg Confession" and "Lutherans." 
"My friends," said Mr. Wright, in conclusion, "this would 
not be a union meeting — it would be a division meeting. 
Why should these one hundred Christians be divided? If a 
union meeting is a good thing, why not stay united forever 
afterwards? I prefer to make them Christians, in the 
apostolic way, and keep them Christians always. I can not 
conscientiously co-operate in such a meeting because I do 
not care to become a party to dividing the church." 

75 



SYSTEMATIC PERSONAL WORK 

Therefore, we are taught to be careful lest we be found 
working against the prayer of our Lord Jesus Christ for 
the unity of His body, and contrary to the teaching of the 
inspired writers, who condemn divisions and command unity. 
Does this make our position plain with regard to the extent of 
our co-operation with denominational churches? 

Pupil — Somewhat. But do you refuse to co-operate with 
them in all matters of interest to the church? 

Teacher — No, indeed not. We co-operate in all temper- 
ance movements, civic reforms, and community welfare 
undertakings. We work with them in all movements where 
we can do so without compromising the truths of the gospel 
or being compelled to remain silent about them. The denomi- 
nations have nothing to sacrifice by uniting with each other 
in ''union" meetings and ' ' interchurch " movements. We 
must compromise everything for which we stand in so doing, 
and they can not consistently expect us to make such a 
sacrifice. Christ and His apostles taught us that we must 
not, under any circumstances, sacrifice any part of the 
preached Word (Matt. 28:19, 20; Acts 5:20; 20:20; 20:27). 

Pupil's Daughter — ^Your teaching sounds good, but you 
seem to want everybody to come your way. 

Teacher — I have no way. It is the Lord's way. You 
have been reading the Bible. We, as a people, have forsaken 
all other ways for His way. We have arrived at the Scrip- 
tural meeting-place for the unity of the church, and are 
working, watching and praying for others to arrive at the 
same place. I shall give you a page from our family expe- 
rience to prove to you that the Bible is the only ground 
of Christian unity to unprejudiced people. I do not believe 
that I am immodest in so doing, because one who talks from 
actual experience is more forceful than one who speaks from 
theory. [At this point, the author relates his family expe- 
rience with division and unity.] The Wright brothers' 
evangelistic company was formerly composed of three broth- 
ers, of whom I was one. Our father was a Methodist min- 
ister for nearly forty years. The oldest son, Arthur, became 

76 



SYSTEMATIC PERSONAL WORK 

a Methodist preacher; the second, "William J., for some 
reason, became a Lutheran; and I drifted into the Baptist 
fold. I am relating actual facts, understand. One can easily 
see that a state of unity, either organic or spiritual, in our 
home, seemed impossible. All three of us had a profound 
respect for the word of God. We agreed that it is the 
supreme court in matters of religion. Our divisions were 
as follows, when we come to think of them now. Arthur 
was a Methodist, though he claimed to be a Christian. Wil- 
liam J. was a Lutheran, but you can rest assured that he 
claimed to be a Christian. I was a Baptist, but claimed to 
be a Christian too. Here is a diagram of how we were 
divided in name: 

Arthur 0. ( Methodist — Christian. 
William J. J Lutheran — Christian. 
J. Roy ( Baptist — Christian. 

In the course of time we began to read and study our 
Bibles. We decided that we should get together in some way. 
We agreed to abide by the proper name found in the New 
Testament for the people of God, and we found that it was 
the name ''Christian.'' We discarded the names "Lu- 
theran," ''Baptist" and "Methodist" — and this left three 
Christians only. [In teaching this chart, hold a book or sheet 
of paper over the column to the right, and call your pupil's 
attention to the fact that you have three divisions repre- 
sented. Then cover the middle column, and show him that 
you have three Christians only — Christian unity practically 
illustrated.] 

The same thing was true in regard to our creeds, and we 
decided to obey the word of God, as found in 2 Tim. 3 : 15- 
17. Brother Arthur accepted the "Discipline" as his creed, 
but of course he said that he believed in the Bible. William 
J. argued for the Bible, and said that he followed it, but he 
accepted the "Augsburg Confession" as the best working 
interpretation. I accepted the "Articles of Covenant," but 
I admitted that the Bible is pre-eminent in religious' matters. 

77 



SYSTEMATIC PERSONAL WORK 



We finally saw that all of these human creeds were unneces- 
,sary, urdnspired and divisive, and condemned by the same 
JBible which we believed to be the supreme guide in faith 
and practice. As they held us in a state of division, we 
decided to discard them, and to go by the Bible alone. This 
is what happened. 

Arthur 0. ( Methodist Discipline — Bible. 
William J. J Augsburg Confession — Bible, 
J. Roy I Articles of Covenant — Bible, 

[Illustrate this chart in the same way, first by holding 
a book over the right column to illustrate division, then over 
the middle column to show how Christian unity was brought 
.about. Show that, after the creeds were discarded, there 
were three Christians carrying three Bibles.] 

Baptism was still a source of division, and again we 
went to the New Testament. We all reached the conclusion, 
by following the Bible alone, that sprinkling and pouring 
are unauthorized, and that immersion only is baptism. The 
following diagram makes it clear: 



Arthur 0. 



WiUiam J. 



J. Roy 



Creed. 

( Sprinkling, 

•} pouring or 

I immersion 

Sprinkling 



New Testament. 



A burial 
Rom, 6 : 4 



JA planting 
I Rom. 6 : 5 



Immersion 



Immersion. 



CA birth 
(John 3:5 

[To illustrate this properly, proceed as before. Covering 
the right column, you have two creeds authorizing human 
•substitutions for baptism, and thereby causing division. 
Cover the middle column, and you have unity on the basis 
oi the New Testament, by obeying the **one baptism'' 
(Eph, 4:5), Make this clear to your prospect. Now, hold 
^ book or paper over all three columns on the right, and 

78 



SYSTEMATIC PERSONAL WORK 

show the divisions in the middle column. Then cover all 
three middle columns, and show unity on the one Lord, one 
faith and one baptism. Make it clear that all of these 
brethren are to-day preaching for the church of Christ. 
This is an illustration from actual experience and life.] 

Teacher — Brother Pupil, is this illustration plain? 

Pupil — It certainly is. 

SCRIPTURE REFERENCES 

2 Tim 3 : 14-17 ; Gal. 1:8, 9 ; Rev. 22 : 18, 19 ; Acts 26 : 28. 
QUESTIONS ON THE LESSON 

1. What three questions did Paul address to the Corin- 
thians, as found in 1 Cor. 1 : 13 ? 

2. Can the church be as strong in a divided condition? 
Illustrate your answer by the human body. 

3. What book has been accepted by all bodies as the 
source of authority in Christianity? 

4. Why will it be impossible to have Christian unity on 
the basis of any human creed? 

5. What is the best commentary upon the Bible? 

6. What is the best interpreter of the Bible? 

7. What does Paul inform us to be sufficient to furnish 
the Christian unto all good works? 

8. Can any man, or set of men, write human creeds that 
will assist the church in any good works? 

9. Where do such names as ** Methodist,'* ** Lutheran, * ' 
''Presbyterian,'' etc., originate? 

10. What is the divine name which church-members 
should wear? 

11. What happens when particular names are added to 
the general name? 

12. What does the Bible make and authorize us to make? 

13. What is the relation of such names as ** saints," 
** brethren," *' disciples, " etc., to the divine name? 

14. What is the distinction between *' disciple" and 
''Christian"? 

6 79 



SYSTEMATIC PERSONAL WORK 

15. What happens when we refer to disciples with a 
capital "D," making it "Disciples," or "Disciples of 
Christ"? 

16. Define the following names: saiats, friends, brethren, 
disciples, believers, sons, joint heirs. 

17. What is the onlv proper noun used in. the New Tes- 
tament to designate children of God? 

18. What was Agrippa almost persuaded to become? 

19. What illustration can you give to show that abolish- 
ing human creeds will unite the church? 

20. Illustrate how a so-called "union" meetiQg makes 
division rather than unity. 

21. To what extent should we, as Christians only, co- 
operate with denominational bodies? 

22. UsiQg the family illustration given in this lesson, 
show how one family became united on the one Lord, one 
faith and one baptism. 

23. How would you summarize this example for a pros- 
pect? 

24. How can permanent Christian unity be attained? 

25. List in order the Scripture references used in present- 
ing this lesson. 

(A circle may be used more effectively, perhaps, than a 
rectangle on page 75. The rectangle was used for the con- 
venience of the publisher. Mr. Wright always used a circle, 
as it seems to convey more of a spirit of unity than any other 
figure.) 



80 



LESSON VII. 

HOW TO PRESENT THE DIVINE BAPTISM 

Teacher — Now that you understand the teaching of the 
New Testament regarding the name we should wear and the 
creed-book we should follow, I want to ask you if you under- 
stand what the New Testament teaches on the subject of 
baptism. Would you be glad to have some teaching on that 
subject? 

Pupil — I must confess that I have never taken time to 
look into the matter, but have always taken for granted 
what I have been taught from childhood. I am sure that 
we are all willing and glad to hear what you have to say. 

Teacher — I shall proceed, then, by first making the state- 
ment that there was no religious ceremony practiced, called 
** baptism," previous to the time of John the Immerser. 

Pupil's Daughter — But my minister preached on this sub- 
ject recently, and he said that both Isaiah and Ezekiel 
authorized sprinkling for baptism. 

Teacher — Your minister has no great authority who will 
agree with him in such a contention. The Bible itself 
proves him wrong. I presume that he referred to Ezek. 
36 : 25. I shall just turn back to this passage and have you 
read it. Brother Pupil, beginning with verse 21. 

Pupil reads — 

21 But I had pity for mine holy name, which the house of Israel had 
profaned among the heathen, whither ye went. 

22 Therefore, say unto the house of Israel, Thus saith the Lord God: 
I do not this for your sakes, O house of Israel, but for mine holy name's 
sake, which ye have profaned among the heathen whither ye went. 

23 And I will sanctify my great name, which was profaned among the 
heathen, which ye have profaned in the midst of them: and the heathen 
shall know that I am the Lord, saith the Lord God, when I shall be sancti- 
fied in you before their eyes. 

81 



SYSTEMATIC PERSONAL WORK 

24 For I will take you from among the heathen, and gather you out 
of all countries, and will bring you into your own land. 

25 Then will I sprinkle clean water upon you, and ye shall be clean: 
from all your filthiness, and from all your idols will I cleanse you. 

Teacher — To whom is God talking in these statements? 

Pupil — To the house of Israel. 

Teacher — Exactly, and He refers to a time when they 
shall be brought out from among the heathen, and cleansed 
from their filthiness and idolatry. Now, we have never 
worshiped idols — hence this could not refer to us to-day. 
This entire passage refers to a Jewish ceremony of cleansing. 
''Clean water" mentioned in these verses was a composition 
of the ashes of a red heifer mixed with running water, as 
we learn in Num. 19 : 17-19. The ceremony of sprinkling 
clean water upon a person who had defiled himself in some 
way was to be performed on the third and seventh days. 
The prophetic application of this statement is found in Heb. 
9 : 13, where a comparison is drawn between the cleansing 
accomplished upon the human body by '* clean water," and 
that wrought upon the soul by the blood of Christ. In this 
passage in Ezekiel, God is pointing forward to the time 
when He will bring the Jews out of their captivity in 
Babylon, and cause *' clean water" to be sprinkled upon 
them to signify their cleansing from pagan idols and defile- 
ments. Ezekiel was one of their prophets during the period 
of captivity. There was no such an institution as baptism 
observed before the time of John the Immerser. I shall also 
have you read Isa. 52 : 13-15. 

Pupil reads — 

13 Behold, my servant shall deal prudently, he shall be exalted and 

extolled, and be very high. 

14 As many as were astonished at thee ; his visage was so marred more 
than any man, and his form more than the sons of men; 

15 so shall he sprinkle many nations; the kings shall shut their mouths 
at him: for that which had not been told them shall they see: and that 
which they had not heard shall they consider. 

Teacher — To whom do you suppose God refers, in this 
passage, as His ** servant"? 

S2 



SYSTEMATIC PERSONAL WORK 

Pupil— To Christ. 

Teacher — Evidently so. He is referring to the glory of 
Christ. Isaiah is known as the ''gospel prophet," as so 
many of his prophecies were fulfilled in Christ. '*So shall 
he sprinkle many nations" refers to something that Christ 
Himself is to do. Now, if you will examine the opinions of 
the best commentators on this passage, you will find that 
they practically agree that the original word, translated 
''sprinkle," really means "to startle" or "to astonish." 
You can readily see that the word "sprinkle" has no mean- 
ing in connection with the context, but the word "startle" 
does. "So shall he startle many nations" is probably the 
correct rendering of the passage. At any rate, it is quite 
evident that there is no reference to baptism in this state- 
ment. These are the only two passages in the Old Testa- 
ment that are ever quoted in connection with attempts to 
prove that sprinkling and pouring are satisfactory substi- 
tutes for immersion. Jesus did not "sprinkle" or "baptize" 
with water (John 4:2). 

Pupil — Does not the Bible speak of a number of baptisms? 

Teacher — ^Yes. The baptism of John was in water (Matt. 
3:1-17). Christ alluded to a baptism which scholars agree 
to have been that of sufPering (Matt. 20:22, 23). The bap- 
tism in the Holy Spirit, which was a figurative baptism, or 
overwhelming, foretold by John the Immerser, was fulfilled 
upon the apostles on the day of Pentecost, and upon the 
household of Cornelius at Caesarea some years later (Acts 
1:4-8; 2:1-21; 10:1-48). The baptism of fire is that which 
will come upon the disobedient, as punishment, at the end 
of the world (Matt. 3:10-12; 2 Thess. 1:7-10). The haptism 
which Christ ordained in the great commission was haptism 
in water (Matt. 28:18-20). John's baptism was annulled at 
the cross, and Christian baptism took its place (Acts 19: 1-5). 
The baptism of suffering endured by Christ was limited to 
and fulfilled in Himself and the apostles, almost all of whom 
suffered martyrdom. The baptism of the Holy Spirit 
occurred only twice in the divine record, and was on each 

83 



SYSTEMATIC PERSONAL WORK 

occasion a special miracle for a special purpose; and each 
time those who were baptized in the Holy Spirit spoke with 
tongues and glorified God. 

Pupil — Do you mean to infer that people of God are to 
obey only one baptism to-day? 

Teacher — Yes, indeed. But you are not to take my word 
for it. Read Eph. 4:4-6. 

Pupil reads — 

4 There is one body, and one Spirit, even as ye are called in one liope 
of your calling; 

5 one Lord, one faith, one baptism, 

6 one God and Father of all, who is above all, and through all, and in 
you all. 

Teacher — How many baptisms do we have to-day? 

Pupil — It says ^'one baptism." 

Pupil's Daughter — But my minister says there are three 
*^ modes" of baptism. 

Teacher — If this were true, your preacher has three bap- 
tisms, and this verse should read: ^'One Lord, one faith, 
three baptisms." But it is not true. The word *' baptize" 
indicates a specific act. **Mode" means ** manner." The 
act of baptizing is the manner within itself. When you 
change the manner, you change the act. A verb can have 
only ane mode. When I run, running is the mode ; when I take 
some other mode, I cease to run and do something else. When 
I baptize, I baptize ; and when I take some other mode, such as 
to sprinkle or pour, I no longer baptize. Is that plain? 

Pupil's Daughter — It seems to be. I had not thought of 
it in that way. 

Teacher — Did you ever study geometry? 

Pupil's Daughter — I am studying it now. 

Teacher — Then you have already learned that ** things 
equal to the same thing are equal to each other." Such 
being the case, look at this formula. [Writes on paper.] 

Sprinkling^Pouring=Immersion 

If this be true, then sprinkling, pouring and immersion 
are the same modes, or acts. You can see that is absurd. 

84 



SYSTEMATIC PERSONAL WORK 

If baptize means to sprinkle, it means nothing else. If it 
means to immerse, it does not mean to sprinkle or pour. 
Baptism is a specific mode in itself. The question is; When 
Jesus commanded His preachers to go and teach all nations, 
baptizing them in the name of the Father and of the Son 
and of the Holy Spirit, what did He mean for them to do 
by the word haptizo^. Baptism is not a matter of inter- 
pretation, but of translation. 

Pupil's Daughter— I see that very clearly now. I don't 
know why — but my minister said that sprinkling is baptism, 
and that pouring is baptism, and that dipping is baptism. 

Teacher — If that is true, he has three baptisms. The 
word of God says ^'One baptism." I am afraid that your 
minister has added two baptisms, himself. 

Pupil's Son — ^How do you know, though, that this verse 
refers to water baptism? Isn't there a passage somewhere 
that says we are all baptized in the Holy Spirit? 

Teacher — The verse you are thinking about is 1 Cor. 
12 : 13. I shall have you read 1 Cor. 12 : 1-3 first. 

Pupil reads — 

1 Now concerning spiritual gifts, brethren, I would not have you 
ignorant. 

2 Ye know that ye were Gentiles, carried away unto these dumb idols, 
even as ye were led. 

3 Wherefore I give you to understand, that no man speaking by the 
Spirit of God ealleth Jesus accursed; and that no man can say that Jesus 
is Lord but by the Holy Ghost. 

Teacher — Remember, no man can say that Jesus is Lord 
except by the Holy Spirit. Now, holding this place, turn 
back to Acts 8 : 36, 37, and read. 

Pupil reads — 

36 And as they went on their way they came to a certain water; and 
the eunuch said, See, here is water; what doth hinder me to be baptized? 

37 And Philip said, If thou believest with all thine heart, thou mayest. 
And he answered and said, I believe that Jesus Christ is the Son of God. 

Teacher — Here is a man who confessed that Jesus is the 
Lord. Yet no man can say that Jesus is Lord but by the 
Holy Spirit. I want to get you to see that, in the Bible, 

85 



SYSTEMATIC PERSONAL WORK 

what is done by the "Word is done by the Spirit, and what 
is done by the Spirit is done by the Word. The Spirit, 
speaking through Philip, led the sinner to confess that 
Jesus is Lord. Now I want you to turn back and read 
1 Cor. 12:13. 
Pupil reads — 

13 For by one Spirit are we all baptized into one body, whether we be 
Jews or Gentiles, whether we be bond or free; and have all been made to 
drink into one Spirit. 

Teacher — Now, let us go back and read some more about 
Philip and the eunuch (Acts 8:38, 39). 
Pupil reads — 

38 And he commandeth the chariot to stand still: and they both went 
down into the water, both Philip and the eunuch; and he baptized him. 

39 And when they were come up out of the water, the Spirit of the 
Lord caught away Philip, that the eunuch saw him no more: and he went 
on his way rejoicing. 

Teacher — Remember that **by one Spirit are we all bap- 
tized into the one body." The eunuch was baptized in water 
into the one body. In other words, he was baptized in water 
into the one body by the authority of the one Spirit, acting 
through Philip and the gospel he preached. Hence we are 
all by the authority of the one Spirit baptized in water into 
the one body. Baptism is approved by the Father, com- 
manded by the Son, and enforced by the Holy Spirit. It 
is the final act which inducts the sinner into the body of 
Christ (Gal. 3:27). That the baptism referred to in Eph. 
4 : 5 could not be other than water baptism is proved by the 
fact that only the Father, or the Son, administered Holy 
Spirit baptism. The baptism in the Holy Spirit was never 
committed to men — it was always administered from Heaven. 
It was not a command for men to do, but a promise which 
they were to wait for Heaven to fulfill. The baptism of the 
commission is something to be done, and the baptism of the 
eunuch shows that it is to be done in water. Jesus was 
baptized mice — hence there is but one baptism. 

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SYSTEMATIC PERSONAL WORK 



Pupil's Daughter — But you know the Lutheran Church 
never considered baptism very essential. They look upon it 
as an ordinance, or form, of the church. They therefore feel 
one mode is as good as another. 

Teacher — They are badly mistaken. Christian baptism is 
an ordinance of Christ. It never was and never will be an 
ordinance of the church. The disciples were commanded to 
baptize before the church was established. There would 
have been no church without Christian baptism administered 
according to the command of Jesus Christ and the Holy 
Spirit. The church has no power to alter, modify or annul 
this ordinance. The disciples were commanded to baptize, 
and the order came from Christ, not from the church. Chris- 
tian baptism is a divine law and not a matter of expediency. 
Every writer of the gospel acknowledged the command to 
baptize in stating Christ's great commission. Matthew 
states it: '^Go ye, therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the 
Holy Spirit." Mark: ''Go ye into all the world and preach 
the gospel to every creature; he that believeth and is bap- 
tized shall be saved; he that believeth not shall be damned." 
Luke: ''That repentance and remission of sins must be 
preached in his name, among all nations, beginning at Jeru- 
salem. " John says that Jesus gave unto them — that is, the 
eleven — the Holy Spirit, and told them: "Whose soever 
sins ye retain, they shall be retained." Luke said that 
repentance and remission of sins were to be preached in His 
name, and John tells us that He gave the apostles authority 
to enforce the law of the great commission anew, under the 
guidance of the Holy Spirit. On Pentecost three thousand 
convicted Jews cried out "unto Peter and the rest of the 
apostles. Men and brethren, what shall we do ? " Acts 2 : 38 
is the great commission of the Holy Spirit, stated by the 
apostles, with Peter as spokesman for the occasion: "Repent, 
and be baptized every one of you in the name of Jesus 
Christ for the remission of sins; and ye shall receive the 
gift of the Holy Spirit." Please note that the apostles, 

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SYSTEMATIC PERSONAL WORK 

speaking under the authority of the Holy Spirit, put baptism 
between repentance and remission of sins. Jesus declares 
that baptism is a birth into His family, or into the kingdom 
of God. Read John 3 : 5. 
Pupil reads — 

5 Jesus answered, Verily, verily, I say unto th.ee, Except a man "be bom 
of water and the Spirit, he cannot enter into the kingdom of God. 

Pupil — I have heard ministers say that this verse refers 
to the fleshly birth as a birth of water, and that the birth 
of the Spirit has reference to a miraculous spiritual birth 
of some sort. 

Teacher — So did Nicodemus confuse Christ's meaning of 
a new birth with a fleshly birth. But Jesus said, *' Except 
a man be born," not an infant, ^'of water and the Spirit." 
He had in mind only one birth, not two. In a birth, the 
lesser always comes from the greater — hence the person 
would have to come forth from a greater amount of water. 
It is impossible for sprinkling or pouring to portray a birth, 
or coming forth from the oblivion of the watery grave. 
Nicodemus was still confused as to what Jesus meant by the 
birth of the Spirit, which Jesus explained to him in the 
verses following. Baptism is a birth into Christ's family, 
and can not be portrayed by sprinkling or pouring. Now I 
shall have you read John 3 : 23. 

Pupil reads — 

23 And John also was baptizing in ^non near to Salim, because there 
was much water there: and they came, and were baptized. 

Teacher — "Why was John baptizing at this place? 

Pupil — Because there was much water there. 

Teacher — We know, therefore, that baptism is a "birth," 
that it requires ''water," and "much water" at that. These 
requirements do not harmonize with the practice of sprin- 
kling or pouring. Sprinkling and pouring do not symbolize 
a birth in any way, neither do they require much water. 
Please turn forward and read Acts 8 : 35-39 again : 

88 



SYSTEMATIC PERSONAL WORK 

Pupil reads — 

35 Then Philip opened Ms mouth, and began at the same scripture, 
and preached unto him Jesus. 

36 And as they were on their way, they came unto a certain water: 
and the eunuch said, See, here is water; what doth hinder me to be baptized? 

37 And Philip said, If thou believest with all thine heart, thou mayest. 
And he answered and said, I believe that Jesus Christ is the Son of God. 

38 And he commanded the chariot to stand still: and they both went 
down into the water, both Philip and the eunuch; and he baptized him. 

39 And when they were come up out of the water, the Spirit of the 
Lord caught away Philip, that the eunuch saw him no more; and he went 
on his way rejoicing. 

Teacher — ^You will notice that the gospel includes bap- 
tism as a fundamental law, and as such was preached to the 
eunuch by Philip, or the former would not have known 
anything about it. It says that Philip preached unto him 
Jesus. Preaching baptism is a part of preaching Jesus. 
One can not truly preach Christ without telling inquirers 
what to do to be saved; and one can not tell people what 
to do to be saved without telling them to be baptized. This 
is His word. "We learn that Philip and the eunuch both 
*'went down into the water'* and ''came up out of the 
water," just as was done in the baptism of Jesus (Malt. 
3:16). Now, please read Eom. 6:3-5. 

PupU reads — 

3 Know ye not, that so many of us as were baptized into Jesus Christ 
were baptized into his death? 

4 Therefore we are buried with him by baptism into death: that like 
as Christ was raised up from the dead by the glory of the Father, even so 
we also should walk in newness of life. 

5 For if we have been planted together in the likeness of his death, 
we shall be also in the likeness of his resurrection. 

Teacher — This teaches us that we get into Christ finally 
by baptism. These verses say that baptism is a ''burial," 
a "planting," followed by a "resurrection." None of these 
actions can be represented by sprinkling or pouring. The 
beautiful symbolism of the sinner's union with Christ in 
the watery grave can not be portrayed by these substitutes 
which men have invented. 

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SYSTEMATIC PERSONAL WORK 

Pupil — But what is the purpose of baptism? What 
power is there in the ordinance? What particular value? 
What difference does it really make whether we are bap- 
tized or not, if we are in earnest? 

Teacher — I am trying to get you to see that the man who 
argues, *^God will take my offering if I am sincere, whether 
I obey the gospel fully or not," is not in earnest. He is 
trying to get to heaven on his owti wisdom. Why should 
a man quibble about being immersed? Instead of saying, 
*'Lord, the least I can do," he should say, ''Lord, the most 
I can do." A man who is really in earnest will not quibble 
about being immersed. Jesus taught that baptism is a work 
of righteousness, and, as He had no sins to be remitted, He 
submitted to it for that reason. Read Matt. 3 : 15. 

Pupil reads — 

15 And Jesus answering said unto him, Suffer it to be so now: for tlius 
it becometh us to fulfil all righteousness. 

Teacher — This teaches us that, in order to fulfill all 
righteousness, the sinner must submit to Christian baptism. 
This fact was also taught by Peter to Cornelius and his 
household, resulting in the conversion of that distinguished 
"moral man." Read Acts 10:35. 

Pupil reads — 

35 But in every nation he that feareth him, and worketh righteousness, 
is accepted with him. 

Teacher — Thus we learn that Christ without sin, and 
Cornelius with sin, both "fulfilled all righteousness" by 
being baptized (Acts 10:47, 48). It is well to consider that 
Jesus Christ took the sinner's place, carried his guilt, and 
bore the penalty of man's sin that the latter might be saved. 
Therefore, because He became a substitute for sinners, and 
was ''numbered with the transgressors," He was baptized, 
as they must be, "to fulfill all righteousness." The Scrip- 
tures assert that John's baptism was "the counsel of God." 
Read Luke 7:30. 

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SYSTEMATIC PERSONAL WORK 

Pupil reads — 

30 But the Pharisees and lawyers rejected the counsel of God against 
themselves, being not baptized of him. 

Teacher — Furthermore, those who submitted to John's 
baptism are said to have "justified God." Read Luke 7:29. 
Pupil reads — 

29 And all the people that heard him, and the publicans, justified God, 
being baptized with the baptism of John. 

Teacher — We are taught, in Acts 19 : 1-5, that Christian 
baptism superseded and annulled John's baptism, following 
the resurrection of Christ. As Jesus was God in the flesh, 
those who reject His baptism reject the counsel of God in a 
more absolute sense, if possible, than those who rejected 
John's baptism in its day. The Scriptures teach that Chris- 
tian baptism is also necessary for our salvation. Read Mark 
16:16. 

Pupil reads — 

16 He that believeth and is baptized shall be saved; he that believeth 
not shall be damned. 

Pupil — My pastor says it is plain that baptism is not 
essential, because this verse doesn't say, **He that believeth 
not and is baptized not shall be damned." 

Teacher — ^Your pastor should attend school long enough 
to learn a few rules of the English language. In the first 
statement of this verse, when is the candidate said to be 
saved — before or after baptism? 

Pupil— After. 

Teacher — ^Your minister should realize that we do not 
baptize unbelievers. He that believeth not is condemned 
already, because he does not believe (John 3 : 18) . Baptism, 
preceded by faith, repentance and confession, is for the 
remission of sins. Read Acts 2 : 38 : 

Pupil reads — 

38 Then Peter said unto them. Repent, and be baptized every one of 
you in the name of Jesus Christ for the remission of sins; and ye shall 
receive the gift of the Holy Ghost. 

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SYSTEMATIC PERSONAL WORK 

Teacher — This verse teaches that the **gift" o.f the Holy- 
Spirit is given after Christian baptism. 

Pupil — But I thought we read, in the tenth chapter of 
Acts, that Cornelius and his household received the ''gift'^ 
of the Holy Spirit before they were baptized in water. 

Teacher — I shall have you read one or two passages to 
make that matter clear to you. Eead 1 Cor. 12 : 4. 

Pupil reads — 

4 Now there are diversities of gifts, but tlie same Spirit. 

Teacher — There are different gifts, but the same Spirit. 
They are all gifts of the same Spirit. People do not realize 
that there are diversities of gifts, hence they become con- 
fused about the work of the Holy Spirit. Read Gal. 3 : 2. 

Pupil reads — 

2 This only would I learn of you, Eeceived ye the Spirit by the works 
^ of the law, or by the hearing of faith? 

Teacher — This passage teaches that there is a measure of 
the Holy Spirit received by the hearing of faith. Commen- 
tators are agreed that a better rendering of this phrase is, 
*^hy the obedience of faith/' This was evidently the ''gift'^ 
that Peter had in mind, conditioned upon repentance and 
baptism, or the obedience of faith. What was this **gift"? 
Read 1 Cor. 6:19. 

Pupil reads — 

19 What? know ye not that your body is the temple of the Holy Ghost 
which is in you, which ye have of God, and ye are not your own? 

Teacher — The gift of the Holy Spirit, therefore, that is 
bestowed upon all baptized penitent believers is the indwell- 
ing of the Holy Spirit. But there are diversities of gifts, 
and the gift bestowed upon Cornelius and his household was 
the baptism in the Holy Spirit. Read Acts 10:44-48. 

Pupil reads — 

44 While Peter yet spake these words, the Holy Ghost fell on all them 
which heard the word. 

45 And they of the circumcision which believed were astonished, a» 

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SYSTEMATIC PERSONAL WORK 

many as came with Peter, because that on the Gentiles also was poured 
out the gift of the Holy Ghost. 

46 For they heard them speak with tongues, and magnify God. Then, 
answered Peter, 

47 Can any man forbid water, that these should not be baptized, which 
have received the Holy Ghost as well as we? 

48 And he commanded them to be baptized in the name of the Lord.. 
Then prayed they him to tarry certain days. 

Teacher — This makes the matter very clear. Cornelius 
was the first Gentile admitted to the church. The baptism of 
Cornelius and his household in the Holy Spirit was a special 
miracle to convince the world that the gospel is for Gentiles as 
well as Jews. Please note that, even after they had been baptized 
in the Holy Spirit, they had to be baptized in water. From 
this incident, we conclude that no depth of spiritual experi- 
ence can possibly absolve one from the necessity of obedience 
to the commands of the gospel. Remember that there were 
diversities of gifts of the Spirit. The baptism in the Holy 
Spirit, which occurred only twice, and was a special miracle 
for a special purpose, is called a **gift"; the extraordinary 
power conferred by the laying on of the apostles' hands, 
upon early Christians, enabling them to perform miracles, 
is also spoken of as a *^gift'*; and the coming of the Holy 
Spirit to take up His abode in the hearts of those who have 
repented and been baptized, or the indwelling of the Holy 
Spirit, is also called a *'gift." The first two of these gifts 
were confined to the apostolic age. The indwelling of the 
Holy Spirit is the one which we receive to-day. Now, return- 
ing to our original theme, read Acts 22 : 16, what Ananias, 
told Saul of Tarsus. 

Pupil reads — 

16 And now, why tarriest thou? Arise, and be baptized, and wash 
away thy sins, calling on the name of the Lord. 

Pupil — Do you really believe that baptism in water 
washes away sin? 

Teacher — We can not deny that the Scriptures so teach. 
The blood of Christ cleanses the soul, but the only place 

93 



SYSTEMATIC PERSONAL WORK 

revealed for us to meet His blood is in the baptismal pool. 
Baptism is called "the washing of regeneration" (Tit. 3:5). 
Blood is united with water in the sense pictured in John 
19 : 34, w^here we have an account of the Roman soldier 
piercing the side of Christ, and out of the wound there 
flowed blood and water. Baptism is a saving act, and the 
means of manifesting "a good conscience toward God." 
Bead 1 Pet. 3 : 20, 21. 
Pupil reads — 

20 Which sometime were disobedient, when once the longsuffering of 
God waited in the days of Noah, while the ark was a preparing, wherein 
few, that is, eight souls, were saved by water. 

21 The like figure whereunto even baptism doth also now save us (not 
the putting away of the filth of the flesh, but the answer of a good eon- 
science toward God), by the resurrection of Jesus Christ. 

Teacher [to pupil's daughter] — Were you sprinkled in 
your infancy, young lady? 

Pupil's Daughter — I was. 

Teacher — How do you know you were? 

Pupil's Daughter — ^I have a certificate to that effect. 

Teacher — ^But did you know anything about it at the 
time that it happened? 

Pupil's Daughter — No — I guess not. 

Teacher — Then, how was it the answer of a good con- 
science? The fact of the matter is that it w^as not the 
answer of any kind of a conscience, as you did not know 
anything about it. Only those who believe and repent are 
eligible for baptism — ^hence we neither sprinkle nor baptize 
infants. The unknowing babe needs no salvation — it is 
already fit for the kingdom of heaven. But, let's have 
one more Scripture reference. Read Gal. 3 : 26, 27. 

Pupil reads — 

26 For ye are all children of God by faith in Christ Jesus. 

27 For as many of you as have been baptized into Christ have put on 
Christ. 

Teacher — The final step into Christ is through baptism, 
and one can not escape the truth of the text that those 

94 



SYSTEMATIC PERSONAL WORK 

who have not been ** baptized into Chrisf have not put on 
Christ, and can not be Scripturally considered to be children 
of God. 

Pupil — I am sure that many others do not understand 
baptism as you have presented it to us, yet we can not deny 
that the Scriptures teach immersion. 

Teacher — Their mistake is that they are trying to learn 
the meaning of the Greek word haptizo by interpretation, 
and not by translation. The whole controversy over this 
subject is not one of interpretation at all, but of translation. 
The Greek word haptizo, in its primary sense, is invariably 
defined **to dip, plunge, immerse or overwhelm." The Greek 
word meaning ''sprinkle" is rantizo; the Greek word mean- 
ing "pour" is cheo; and the Greek word meaning ''dip, 
plunge, immerse or overwhelm" is haptizo. Baptism is an 
immersion followed by an emersion. Sprinkling and pouring 
are human substitutes for Christian baptism. 

Pupil — Did I understand you to say that the King James 
translators never translated the word haptizo'i Why not? 

Teacher — When King James called his bishops together 
to translate the Bible out of the original Greek, which work 
was completed in 1611, he gave them fourteen rules to govern 
their work. Two of these rules were: (1) That old ecclesi- 
astical words must be retained, as, for instance, the word 
"church" must not be changed to "congregation"; (2) that 
the Bible ordinarily read in divine service, known as "The 
Bishops' Bible," was to be followed, and as little altered as 
the original would permit. L. C. Wilson, in his book entitled 
"The History of Sprinkling," has written thus: 

At this time the doctrine of Calvin — viz., sprinkling — ^was being sharply 
discussed. Many of the bishops were in favor of abolishing immersion, 
■which, at that time, was enforced by the law of England, and were for 
substituting sprinkling in place of it. These proud and unscrupulous bigots 
used every means at hand to bring about the change, even going before 
Parliament and preaching on the subject, affirming that "the devil of 
immersion ought to be legislated out of the realm, it was so troublesome." 
So when they came to the word haptizo, they did not translate it at all — 
they simply dropped the Greek letter Omega at the end of the word, and 

7 95 



SYSTEMATIC PERSONAL WORK 

added the English letter "e" (and thus merely Anglicized it). They 
were unjust and inconsistent, for iu the Old Testament they found the 
word baptizo (2 Kings 5: 14; Job 9: 31), and translated it dip. Where 
it related to baptism, they simply transferred it. But when these very 
men come to define the word haptizo, they define it "to dip," or "to 
^'immerse," and never render it "to sprinlcle." 

Does this make the matter clear to you? 

Pupil — Thank you, it does. But how can a man of ordi- 
nary education ascertain whether or not you are telling the 
truth? 

Teacher — By consulting any unabridged English diction- 
ary, such as Webster's, the Standard, or the Century Dic- 
tionary and Encyclopedia, all of which will give you the 
meaning of the word in both Greek and English. Look for 
the Greek meaning. You want to know what Christ meant 
by the word in His day, or what it meant in the language 
in which the New Testament was written, which would 
necessarily be what the apostles practiced. It makes no 
difference what it has come to mean after two thousand 
years — you want its original meaning. The Century Dic- 
tionary reads as follows, under the word ** baptism": 
** (Greek — dip or plunge in or under water, drench, soak, 
draw wine by dipping a cup, etc.)" Webster's Unabridged 
reads: *^ (Greek — to dip in water.)" All standard lexicons 
of sufficient worth to be used in colleges will invariably 
define the original meaning of the word to be *'dip" or 
** immerse." All encyclopedias will tell you that the prim- 
itive baptism was immersion. 

Pupil — Can you tell us when the change was made from 
immersion to sprinkling and pouring, and who made it? 

Teacher — The first change from baptism to sprinkling 
was made by the Koman Catholic Pope Stephen II., in 753 
A. D. The substitution was made a law of the church by 
the Council of Ravenna in 1311. This was all done by the 
authority of the Roman Catholic Church. Brenner, the 
Roman Catholic historian, says: ''For thirteen hundred years, 
baptism was administered by immersion. Sprinkling was 

96 



SYSTEMATIC PERSONAL WORK 

disputed and even forbidden." The change from immersion 
to sprinkling was not made in Scotland and England until 
the sixteenth century and after. 

Pupil — If these are historical facts, you are surely on the 
right ground. I see no reason why I should not believe you. 
But do you think that all followers of Christ will ever come 
to the place where they will accept immersion? 

Teacher — My friend, they are already there. If you have 
been immersed, you will be accepted in any church in Chris- 
tendom. We are already united on the fact thai immersion 
is baptism. We are divided over what is not baptism. Why 
not be sensible and eliminate all these other things and keep 
that, exclusively, upon which we are already united? My 
brother, you had better ** arise and be baptized, and wash 
away thy sins, calling on the name of the Lord.'' 

SCRIPTURE REFERENCES 

Ezek. 36:21-25; Isa. 52:13-15; Eph. 4:4-6; 1 Cor. 12:1-3 
Acts 8:36, 37; 1 Cor. 12:13; Acts 8:38, 39; Matt. 28:19 
John 3:5, 23; Acts 8:35-39 (repeated); Rom. 6:3-5; Matt 
3:15; Acts 10:35; Luke 7:29, 30; Mark 16:16; Acts 2:38 
1. Cor. 12:4: Gal. 3:2; 1 Cor. 6:19; Acts 10:44-48; 22:16 
1 Pet. 8:20, 21; Gal. 3:26, 27. 

QUESTIONS ON THE LESSON 

1. Who was the first to practice baptism as a religious 
institution ? 

2. Is there any such a thing as baptism in the Old Testa- 
ment? 

3. Explain Ezek. 36 : 25. To whom was God speaking in 
this prophecy? With reference to what event? 

4. What was ** clean water" under the law of Moses? 

5. Mention four baptisms mentioned in the Bible. 

6. What is the baptism commanded in the great commis- 
sion of our Lord? 

7. What Scripture reference shows that it is the only 
baptism to be observed to-day? 

97 



SYSTEMATIC PERSONAL WORK 

8. Explain what the baptism of suffering was, and by 
whom it was experienced. 

9. "What is the baptism of fire? When and upon whom 
is it to be administered? 

10. What are the only two instances of baptism in the 
Holy Spirit mentioned in the Bible? 

11. What was the essential difference between baptism in 
the Holy Spirit and baptism in water? 

12. What does the word *'mode" mean? 

13. Show why there can be only one mode of baptiz- 
ing. 

14. Explain 1 Cor. 12 : 13 by correlation with Acts 
8:36-39. 

15. Is baptism an ordinance of the church or a command 
of Christ? 

16. Who instituted baptism? Who, therefore, is the only 
one having authority to make any changes in it? 

17. In what sense does baptism symbolize a birth? 

18. What Scripture passages would you have your pros- 
pect read to show him that baptism represents a burial and 
planting ? 

19. What three facts of the gospel does baptism sym- 
bolize? 

20. Can sprinkling or pouring satisfy this symbolic 
requirement ? 

21. What passage of Scripture shows that much water is 
needed for baptism? 

22. Why was Jesus baptized? 

23. How long did John's baptism last? What incident 
recorded in Acts proves your answer? 

24. Why didn't Jesus say, '*He that believeth not and 
is not baptized shall be condemned"? 

25. Wliat is the design of baptism? 

26. WTiere and why is baptism called the '* washing of 
regeneration"? 

27. In what sense is baptism the answer of a good con- 
science toward God? 

98 



SYSTEMATIC PERSONAL WORK 

28. Show how infant sprinkling can not meet the require- 
ment of a good conscience. 

29. Is there any authority in the New Testament for 
infant sprinkling or christening? 

30. How do we get into Christ? 

31. What is the meaning of haptizaf 

32. Is baptism a question of interpretation or translation? 

33. Why did the King James translators fail to translate 
haptizof 

34. When and by whose authority was sprinkling first 
substituted for baptism? 

35. When and by whom was this substitution made a 
church law? 

36. What does Brenner, the Roman Catholic historian, 
have to say about this matter? 

37. What is the word in the Greek for ''sprinkle''? For 
*'pour"? 

38. What is the common ground upon which we are 
already united so far as baptism is concerned? 

39. Can we expect to have a united church on a divided 
baptism ? 

40. List the Scripture references, in order, used in pre- 
senting the subject of baptism. 



LESSON VIII. 

HOW TO PRESENT THE DIVINE PLAN OF SALVATION 

Teacher — Would you like to make a brief study of the 
plan of salvation before I leave? 

Pupil — Indeed we should. Your hour with us has been 
very interesting. 

MAN MUST DO SOMETHING TO BE SAVED 

Teacher — You know the prevailing theory has been that 
man can not do anything to be saved. The general belief 
has been that God must come to man in some irresistible, 
unexplainable way, before the latter could hope to experi- 
ence pardon. In other words, men have been taught not to 
come to God for pardon, but to wait for God to come to 
them. This idea originated in theology, and is not Scrip- 
tural. Please read Heb. 5 : 9. 

Pupil reads — 

9 And being made perfect, he became the author of eternal salvation 
imto all them that obey him. 

Teacher — Note, if you please, that Jesus has become the 
Author of eternal salvation for just one class — those that 
obey Him. Please read Acts 16 : 30. 

Pupil reads — 

30 And brought them out, and said, Sirs, what must I do to be saved? 

Teacher — This was the poor heathen jailor at Philippi 
who asked what to do to be saved. Note that he asked 
what he must do. This question was asked on three different 
occasions in the New Testament (Acts 2 : S7 ; 9:6; 16 : 30) , 
and in each instance the apostle, or other person of whom 
it was asked, replied with a specific command of something 

100 



SYSTEMATIC PERSONAL WORK 

to be done. So you see that God has done His part in 
providing a plan of salvation, and man has his part to do. 
Now let us see what God has done. Kead Tit. 2 : 11. 

THE DIVINE PART IN SALVATION 
Pupil reads — 

11 For the grace of God that bringeth salvation hath appeared unto 
all men. 

Teacher — In other words, we are all saved by grace. 
Man in the beginning transgressed the law of God. Justice 
required some sort of an atonement, else the law would have 
been impeached and nullified. There was nothing that man 
could offer to atone for a divine law; hence it became neces- 
sary for Heaven to make the offering. This God did. Jesus 
offered Himself for us. If God had not offered His Son 
for us, and Jesus had not offered His life, reconciliation and 
salvation would have remained forever impossible. Read 
John 1 : 17. 

Pupil reads — 

17 For the law was given by Moses, but grace and truth came by Jesus 
Christ. 

Teacher — The grace of God appeared unto all men 
through Christ. He was offered as a propitiation for sin. 
The very fact that God loved man so much as to offer His 
only begotten Son for his redemption should touch our 
hearts. Thus it is that *Hhe goodness of God leadeth us to 
repentance. '^ Read John 3:16. 

Pupil reads — 

16 For God so loved the world, that he gave his only begotten Son, that 
-whosoever believeth in him should not perish, but have everlasting life. 

Teacher — ^Exactly. God gave His Son for us — ^now we 
must accept the gift and appropriate Him to our hearts 
and lives by faith. But God did even more — He revealed 
the terms by which He would receive us back into holy fel- 
lowship with Him. Read 1 Cor. 2 : 9, 10. 

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SYSTEMATIC PERSONAL WORK 

Pupil reads — 

9 But as it is written, Eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which Grod hath prepared for 
them that love him. 

10 But God hath revealed them unto us hj his Spirit: for the Spirit 
searcheth all things, yea, the deep things of God. 

Teacher — The three things that God does for us, then, 
are: (1) He provided an atonement, in the person of Christ 
our Saviour; (2) He gave us a revelation of His will and 
plan, through the Holy Spirit; (3) after we have done our 
part, He will pardon us freely. Now let us see what man 
must do to be saved. Read Eph. 2:8, 9. 

FAITH 

Pupil reads — 

8 For by grace are ye saved through faith; and that not of yourselves: 
it is the gift of God. 

9 Not of works, lest any man should boast. 

Teacher — This passage teaches us that grace on God's 
part, and faith on our part, are the first things necessary to 
salvation. Now let us study faith for a few minutes. In 
the first place, how is faith acquired? Read Rom. 10:17. 

Pupil reads — 

17 So then faith cometh by hearing, and hearing by the word of God. 

Teacher — It is well to remember that faith does not come 
as a direct gift from, God, nor from human opinions, nor 
from feelings, but from reading God's word. Let us look 
at the negative side of the question, and learn how faith 
does not come. Read 2 Cor. 5 : 7. 

Pupil reads — 

7 (For we walk by faith and not by sight.) 

Teacher — It is well to note that this passage teaches that 
there are no dreams or visions given us to produce or 
strengthen faith. Faith does not come through special reve- 
lations, but from the word of God, written or preached. 

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SYSTEMATIC PERSONAL WORK 

Faith is the fundamental principle governing love, trust and 
obedience. It is absolutely essential to salvation. Bead 
Heb. 11:6. 

Pupil reads — 

6 But without faith it is impossible to please him; for he that cometb 
to God must believe that he is, and that he is a rewarder of them that 
diligently seek him. 

Teacher — We find from this statement that we must 
believe in God; or believe that He is, and that He rewards 
those who diligently seek Him. But we must believe some-^ 
thing else before we can be saved. Read John 14 : 1. 

Pupil reads — 

1 Let not your heart be troubled; ye believe in God, believe also in me.. 

Teacher — We must believe not only in God, but in Christ 
as the Son of God. Read Acts 8 : 36, 37, once more. 
Pupil reads — 

36 And as they went on their way, they came unto a certain water: 
and the eunuch said, See, here is water ; what doth hinder me to be baptized f 

37 And Philip said, If thou believest with all thine heart, thou mayest. 
And he answered and said, I believe that Jesus Christ is the Son of God. 

Teacher — ^I do not care what you believe about fore- 
ordination, the state of the dead, sanctification, or any 
abstruse problem of theology. If you believe that Jesus 
Christ is the Son of God, you believe what the New Testa- 
ment requires you to believe in order to be saved. But we 
can not claim to have faith unless we manifest faith by 
works. Read Jas. 2 : 20 and 24. 

Pupil reads — 

20 But wilt thou know, O vain man, that faith without works is 
dead? . . . 

24 Ye see then how that by works a man is justified, and net by faith 
only. 

Teacher — Faith is not a transient element in our soul's 
salvation, not merely a point or step into a saved state, but 
it is a continuous principle of our Christian growth, and 

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SYSTEMATIC PERSONAL WORK 

must constantly guide us in our Christian obedience and 
living. Eead Rom. 1:17; Gal. 3:11, and Heb. 10:38, 39. 
Pupil reads — 

Eom. 1: 17 For therein is the righteousness of God revealed from faith 
to faith: as it is written, The just shall live by faith. 

Gal. 3 : 11 But that no man is justified by the law in the sight of God 
it is evident: for, The just shall live by faith. 

Heb. 10: 38 Now the just shall live by faith: but if any man draw 
back, my soul shall have no pleasure in him. 

39 But we are not of them who draw back unto perdition; but of them 
that believe to the saving of the soul. 

REPENTANCE 

Teacher — James assures us that we are not saved by faith 
alone, but by faith demonstrated by works. Let us con- 
sider the next step in the sinner's salvation, which is 
repentance. Repentance is faith turning to God. There 
must be a sincere and heartfelt repentance from our sins 
of both commission and omission. Read Luke 13 : 3. 

3 I tell you, Nay: but except ye repent, ye shall all likewise perish. 

Teacher — This is a plain statement made by our Master. 
Read Mark 6 : 12, where we find that Jesus sent out His apostles 
to preach repentance. 

PupH reads — 

12 And they went out, and preached that men should repent. 

Teacher — Repentance is a part of the scheme of redemp- 
tion. It is something that man must do, and Jesus com- 
manded that it should be preached as a part of His great 
commission. Read Luke 24 : 47. 

Pupil reads — 

47 And that repentance and remission of sins should be preached in 
his name among all nations, beginning at Jerusalem. 

Teacher — The apostles, under the inspiration of the Holy 
Spirit, preached repentance for the remission of sins. Read 
Acts 2 : 38. 

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SYSTEMATIC PERSONAL WORK 

Pupil reads — 

38 Then Peter said unto them, Kepent, and be baptized every one of 
you in the name of Jesus Christ for the remission of sins; and ye shall 
receive the gift of the Holy Ghost. 

Teacher — The coming of the Holy Spirit to dwell in us 
is conditioned upon our repentance, confession and baptism. 
Paul preached repentance as essential to salvation. Read 
Acts 17:30. 

Pupil reads — 

30 And the times of this ignorance God winked at ; but now eommandeth 
all men everywhere to repent. 

Teacher — In explaining the longsuffering of God, Peter 
declared it to be for the purpose of giving men a chance 
to repent. Read 2 Pet. 3 : 9. 

Pupil reads — 

9 The Lord is not slack concerning his promise, as some men count 
slackness; but is longsuffering to usward, not willing that any should 
perish, but that all should come to repentance. 

Teacher — Now that we know we must repent or perish, 
let us find out what repentance is. Read Matt. 12 : 41. 
Pupil reads — 

41 The men of Nineveh shall rise in judgment with this generation, 
and shall condemn it; because they repented at the preaching of Jonah; 
and, behold, a greater than Jonah is here. 

Teacher — Jesus tells us that the men of Nineveh repented 
at the preaching of Jonah. Let us turn back and see what 
they did when they repented. Read Jonah 3 : 10. 

Pupil reads — 

10 And God saw their works, that they turned from their evil way; 
and God repented of the evil, that he had said that he would do unto 
them; and he did it not. 

Teacher — They turned from their evil way. In other 
words, suppose you have been going down a wrong road, 
and find out that you have. You turn and go the right road. 

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SYSTEMATIC PERSONAL WORK 

That is repentance — ** turning from darkness to light, and 
from the power of Satan unto God" (Acts 26:18). 

Pupil — Don't we pray when we repent, or isn't prayer 
necessary to repentance? 

Teacher — Prayer may be a sign of repentance, as in the 
case of Saul of Tarsus (Acts 9:10-17), but prayer is not 
essential to repentance. Read Acts 8 : 22. 

Pupil reads — 

22 Repent therefore of this thy wickedness, and pray God, if perhaps 
the thought of thine heart may be forgiven thee. 

Teacher — This verse teaches that repentance and prayer 
are two different things. We can repent without prayer, 
but we should not pray without repenting. If we pray with- 
out repenting, or without turning from our sins, God will 
not answer our prayers because they are insincere. 

Pupil — But this verse teaches that we must pray for our 
sins to be forgiven. 

Teacher — You are mistaken. It teaches quite the con- 
trary. Peter was talking to Simon the sorcerer when he 
uttered these words. Simon had already believed, repented, 
and been baptized. He was a Christian who became covetous 
and erred from the truth. There is a world of difference 
between an aUe7i sinner and an erring Christian. Being an 
erring Christian, Peter commanded him to repent, or turn 
from his sin, and pray for forgiveness. God does not answer 
the prayers of sinners who have not obeyed Him. Read 
John 9 : 31. 

Pupil reads — 

31 Now we know that God heareth not sinners: but if any man be a 
worshipper of God, and doeth his will, him he heareth. 

Pupil — This is an astonishing statement, and contrary to 
all that I have ever believed and been taught. I have always 
thought that men must pray in order to get into a saved 
state. 

Teacher — On the contrary, they must pray after they get 
into such a state. This has been the fundamental error of 

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SYSTEMATIC PERSONAL WORK 

many well-meaning people. To stop to pray, when confes- 
sion and baptism have not been obeyed, is useless. Read 
Acts 9 : 11 and 22 : 16, and I am sure that you will be con- 
vinced that only those **born of water and the Spirit" into 
Ood's family have the privilege of prayer. 
Pupil reads — 

11 And the Lord said unto him, Arise, and go into the street which is 
called Straight, and enquire in the house of Judas for one called Saul, of 
Tarsus: for behold, he prayeth, 

22: 16 And now why tarriest thou? Arise, and be baptized, and wash 
away thy sins, calling on the name of the Lord. 

Teacher — Please note that the Lord sent a preacher to 
Saul of Tarsus to tell him to complete his obedience in Chris- 
tian baptism. Prayer is one of the blessings of adoption. 

This privilege should follow, not precede, conversion. Read 
2 Cor. 7 : 9, 10. 

Pupil reads — 

9 Now I rejoice, not that ye were made sorry, but that ye sorrowed to 
repentance: for ye were made sorry after a godly manner, that ye might 
receive damage by us in nothing. 

10 For godly sorrow worketh repentance to salvation not to be repented 
of: but the sorrow of the world worketh death. 

Teacher — This is very plain. Upon hearing the gospel 
message, the sinner's heart is touched, and he becomes 
intensely sorrowful because he realizes that he has sinned 
against the love of God. This godly sorrow leads him to 
repent, or turn from the evil way. 

Pupil — Does this mean that there are two kinds of 
repentance ? 

Teacher — Paul teaches that there are two kinds of sor- 
row. One he calls *' godly sorrow," the other '*the sorrow 
of the world.'* Probably he had in mind Judas Iscariot, 
who was sorry that he had betrayed Jesus, but who gave 
way to remorse and committed suicide (Matt. 27:3-5). The 
sorrow which Judas experienced was the ''sorrow of the 
world,'* or remorse; and it led to his repentance, or turning, 
unto death. Oftentimes a sinner, approaching death, becomes 

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SYSTEMATIC PERSONAL WORK 

frightened upon contemplating what his life has been, and 
because he fears the penalty which a just God will surely 
inflict upon him. But he does not repent from the right 
motive — a real hatred of sin and love of God. Godly sorrow, 
only, can work repentance, or turning, unto salvation. Godly 
sorrow is not repentance, but the cause of repentance. 
Repentance is the actual turning to God. Repentance is in 
the domg. Read Matt. 10 : 32, 33. 

THE GOOD CONFESSION 

Pupil reads — 

32 Whosoever therefore shall confess me before men, him will I confess 
also before my Father "vvhich is in heaven. 

33 But whosoever shall deny me before men, him will I also deny 
before my Father which is in heaven. 

Teacher — This is the third step in the plan of salvation, 
and is known as *Hhe good confession. ' ' Jesus tells us 
plainly that to refuse to make this confession before men 
will result in His denial of us before the throne of God. 

Pupil — What is the form of this confession? 

Teacher — Let us turn to Matt. 16 : 16, and read it. 

Pupil reads — 

16 And Simon Peter answered and said. Thou art the Christ, the Son 
of the living God. 

Pupil — But don't you think that this confession can be 
made constantly in one's daily life, and in every good deed 
that we do? 

Teacher — I shall have you read Rom. 10 : 9-11 for the 
answer to your question. 

Pupil reads — 

9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt 
believe in thine heart that God hath raised him from the dead, thou shalt 
be saved. 

10 For with the heart man believeth unto righteousness, and with the 
mouth confession is made unto salvation. 

11 For the scripture saith. Whosoever believeth on him shall not be 
ashamed. 

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SYSTEMATIC PERSONAL WORK 

Teacher — You will notice that this particular confession 
which is to be ''made unto salvation" is to be made with 
the mouth. I realize a Christian's act of obedience is a con- 
fession of faith in Christ, but the ''good confession" is a 
public avowal of belief in Him as the Son of God. There 
will be no forgiveness of sin without this good confession, 
and those who fail to make it are declared to be against 
Christ. Read 2 John 7. 

Pupil reads — 

7 For many deceivers are entered into the world, who confess not that 
Jesus Christ is come in the flesh. 

Teacher — Moreover, God dwells in those who confess 
Christ, and they dwell in God. Read 1 John 4 : 15. 
Pupil reads — 

15 Whosoever shall confess that Jesus is the Son of God, God dwelleth 
in him, and he in God. 

Teacher — I shall now have you read 1 Tim. 6 : 12 to show 
you that a public confession of Christ was customary in the 
days of the apostles. It is likely that this confession, or 
profession, was made before the assembled church. 

Pupil reads — 

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou 
art also called, and hast professed a good profession before many witnesses. 

Teacher — Thus we see that Timothy made the good con- 
fession before many witnesses. We also find that Jesus 
Himself witnessed to the truth of this confession. Read 
1 Tim. 6 : 13. 

Pupil reads — 

13 I give thee charge in the sight of God, who quickeneth all things, 
and before Jesus Christ, who before Pontius Pilate witnessed a good con- 
fession. 

Teacher — If you will turn back to the trial of Christ, 
you will find that Pilate asked him if He were a king. Jesus 
replied that He was, saying, "But my kingdom is not of this 
world." The declaration that He is King cost Him His life. 

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SYSTEMATIC PERSONAL WORK 

In Jesus, therefore, we have a perfect example. We should 
be willing to confess Him before men. We have learned 
that the good confession is a public avowal of one's faith in 
Christ, that it is made with the mouth, that it is made in the 
presence of witnesses, and that it is a confession unto — 
that is, leading up to — salvation. Now, the fourth step in 
the plan of salvation outlined in the New Testament is 
baptism. As we have already studied this subject quite 
fully, it will not be necessary for us to do so now to any 
extent. We have found that baptism is a symbolic birth 
into the kingdom of Christ. We have found that it is essen- 
tial to salvation, when preceded by faith, repentance and the 
good confession (John 3:5; Mark 16 : 16 ; Acts 2 : 38 ; 22 : 16, 
etc.). John tells us that baptism is a witness of man's belief 
in and obedience to Christ. Read 1 John 5 : 8. 

BAPTISM 
Pupil reads — 

8 And there are three that bear witness in earth, the spirit, and the 
water, and the blood: and these three agree in one. 

Teacher — To prove that these ''three agree in one,'* read 
.John 3 : 5 and 1 John 1:7. 
Pupil reads — 

5 Jesus answered, Verily, verily, I say unto thee. Except a man be born 
'Of water and the Spirit, he cannot enter into the kingdom of God. 

1: 7 But if we walk in the light, as he is in the light, we have fellow- 
ship one with another, and the blood of Jesus Christ his Son cleanseth ua 
from all sin. 

Teacher — These verses confirm the truth we have taught, 
that the pardon which takes place in the mind of God is 
subject to the application of Christ *s blood to the sinner. 
So far as revealed, the only place where that hlood is applied 
to the sinner's soul is in the grave of water. The applica- 
tion of blood and Spirit is made in the baptismal grave. 
Read Tit. 3:5. 

Christ shed His blood in His death (John 19:33-35). We 
vmust be baptized into His death (Rom. 6 : 3, 4). Read Tit. 3 : 5. 

110 



SYSTEMATIC PERSONAL WORK 
Pupil reads — 

5 Not by works of righteousness which we have done, but according 
to his mercy he saved us, by the washing of regeneration, and the renewing 
of the Holy Ghost. 

Teacher — We have already learned, from John 3 : 5, that 
water birth must precede Spirit birth. Hence baptism is 
called *Hhe washing of regeneration." It is in baptism that 
the final sacrifice to Christ is offered. Here we offer our 
bodies as '* living sacrifices," cleansed by the ** washing of 
water by the word" (Rom. 12:1; Eph. 5:26; Heb. 10:22). 
We have offered our hearts in faith, our lives in repentance 
— we now present our bodies to Him in baptism. At this 
point pardon takes place, not in us, but in the mind of God. 
Our sins are blotted from the '*book of remembrance." 
This pardon reconciles the sinner to God, and makes us 
children of God, and joint heirs with Jesus Christ, our Elder 
Brother. Keep in mind that blood preceded water from the 
wounded side of Christ upon Calvary. This teaches us that 
the grace and sacrifice of our Lord Jesus Christ precede the 
action of water and of the Spirit, and are applied when 
the sinner makes the final surrender in His name. The 
divine order seems to be: (1) The grace of God manifested 
in the sacrifice of Christ and in the gospel invitation; (2) 
faith, repentance and confession on the part of the sinner; 
(3) birth of water and the Spirit, which takes place in 
Christian baptism; (4) the blood having been applied to 
the ''living sacrifice" in the baptismal pool, God pardons 
the sinner and receives him into divine fellowship as one 
of His children. Now, are there any questions you would 
like to ask? 

Pupil — Just a few. Why is it that you do not baptize 
babies and receive them into the church? 

Teacher — If we were to baptize babies, we would immerse 
them, as sprinkling is not baptism. We do not practice 
either infant sprinkling or infant baptism, for the following 
reasons: (1) A baby is not a gospel subject. It is not lost, 
and has never been lost; therefore, a baby is "safe" and 
« 111 



SYSTEMATIC PERSONAL WORK 

does not need to be '^ saved," or ''made safe." (2) Baptism 
is for the remission of sins, and the infant has no sins to 
be remitted (Acts 2:38; Rom. 4:15). (3) Because babies 
can not believe, repent, or confess Christ (Acts 2 : 38 ; Mark 
16: 16; Matt. 10: 32). (4) Because baptism is the final act of 
a voluntary expression of the sinner's love for his Lord, some- 
thing of which infants are incapable. To baptize infants is to 
force religion upon them. Using such a method, we might 
overpower and bury anybody in the baptismal pool against 
the individual's will in the matter, and Avithout any previous 
faith or repentance. What kind of Christians would they 
make? (5) Infant b:.ptism has no foundation in the Scrip- 
tures. History tells us that it was borrowed from super- 
stitious paganism by the early Roman Catholic Church. A 
child old enough to believe, repent and confess Christ may 
be properly baptized ''for the remission of sins." (6) 
Infants need no salvation or church membership. The king- 
dom of God is broader than the church of Christ to the 
extent that it embraces the irresponsible, such as infants 
and idiots. Is there any other question you would like 
to ask? 

Pupil— -Is there not some mention in the Scriptures about 
the Jews having been baptized unto Moses? 

Teacher — ^You are thinking about Paul's statement in 
1 Cor. 10 : 1, 2. I shall have you read it. 

Pupil reads — 

1 Moreover, brethren, I would not that ye should be ignorant, how that 
all our fathers were under the cloud, and all passed through the sea; 

2 and were all baptized unto Moses in the cloud and in the sea. 

Teacher — He refers to the time when the Jews arrived 
at the Red Sea, under Moses, with Pharaoh's army upon 
them. If you remember, a wonderful miracle happened. 
When God said, *'Go forward," and the procession started, 
the Israelites passed through the sea as on dry land. This 
was a figurative baptism. They passed under the cloud and 
through the sea, as the sinner passes through the waters 
of baptism. In other words, with a wall of water on the 

112 



SYSTEMATIC PERSONAL WORK 

right, and another on the left, and with the cloud above, 
they were buried completely from human sight. Immersion 
is the only action that can meet the requirements of this 
figure. They were completely hidden from view as they 
passed through the sea, as the sinner is hidden from view 
who passes through the watery grave. 

Pupil — Why is it that, in all of the moving pictures I 
have seen, John the Baptist is represented as standing with 
Jesus in the water, and pouring water upon His head from 
some sort of a gourd? 

Teaclier — These pictures are absurdities. Photography 
was unknown in the time of Christ. Those pictures were con- 
ceptions of the imagination. The ^* Passion Play" is pro- 
duced by the Roman Catholic Church, and naturally presents 
the baptism of Jesus as that church wishes to construe it. 
Do not depend upon pictures. They are but relics of the 
imagination, which acts very effectively at times in making 
the word of God void by its traditions. 

Pupil — Why is it that you do not practice three dippings? 

Teacher — You have reference to what is called ''trine 
immersion." We do not practice it for these reasons: (1) 
It divides the Godhead in an illegal manner (Mark 12:29). 
(2) Baptism represents the death, burial and resurrection of 
Jesus. As He died, was buried and was resurrected only once, 
and not three times, so we are buried and resurrected only 
once. (3) The Israelites who passed through the Red Sea 
were baptized unto Moses just once, not three times (1 Cor. 
10:1, 2; Rom. 6:1-5). 

Pupil — ^Yes, but we are commanded to baptize in the 
name of the Father and of the Son and of the Holy Spirit. 

Teacher — True; but the Father, Son and Holy Spirit con- 
stitute one God. ''Hear, Israel; the Lord our God is one 
Lord" (Mark 12:29; Deut. 6:4). We do not worship three 
Gods, but three Persons as one God. Baptism is a birth, and 
we are born anew just once. According to trine immer- 
sionists, I would have to be born three times to get into 
Appanoose County, State of Iowa, and the United States of 

113 



SYSTEMATIC PERSONAL WORK 

America. It would take one birth to get me into Appanoose 
County, another to get me into the State of Iowa, and 
another to get me into the United States of America. This 
is absurd. We have no right to divide the Trinity, or to 
draw such lines dividing the Father, Son and Holy Spirit. 
The Scriptures teach "one Lord, one faith, one baptism" 
(Eph. 4:5). 

Pupil — Isn^t baptism represented as a washing? 

Teacher — ^Yes, in Heb. 10 : 22. Immersion is the only 
action that can possibly represent a washing. This passage 
is readily explained by the statement in Acts 22 ; 16 referring 
to Paul's baptism. 

Pupil — What is the baptism of fire mentioned in the 
Bible? 

Teacher — It was mentioned by John the Immerser (Matt. 
3:7-12). It evidently refers to the final punishment to come 
upon the wicked at the end of the world, for John says 
that *'the wheat will be gathered into the garner,*' but that 
the chaff shall **be burned with unquenchable fire." This 
will happen when Jesus comes again — the wicked are to be 
plunged into hell. Whether this will be a literal fire or not, 
we have no means of knowing. You should notice that 
Jesus, in Acts 1:4, 5, did not mention the baptism of fire 
as touching His disciples. I am quite positive that it refers 
to the final state of the disobedient. 

Pupil — Have you named all the things necessary to salva- 
tion? 

Teacher — Only those necessary to get you into the King- 
dom. Baptism inducts us into the church of Christ, or into 
a saved state, as new-born babes in Christ (1 Pet. 2:2; 
Mark 16:16). We are added to the church by the Lord 
Himself, after obeying the terms of admission (Acts 2:47). 
The practice of voting on candidates for baptism, or for 
church membership, is absolutely unscriptural. The Lord 
adds the obedient to the church, and the members of the 
church have no authority in the matter. Having entered the 
kingdom of God, we are, in a sense, ** saved sinners"; we sin, 

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SYSTEMATIC PERSONAL WORK 

but we may have forgiveness of sins daily by repentance 
and prayer, as proved by the case of Simon (Acts 8:13-24). 
Baptism remits our past alien sins; then, as children of God, 
we confess our sins daily to God in penitence and prayer, 
and obtain forgiveness. Prayer is essential to the ultimate 
salvation of the saint (Heb. 4:16). The answer to our 
prayers will depend upon our willingness to forgive others 
(Matt. 6:14, 15). Prayer is communion with God, and a 
mighty means of obtaining strength from God, if we pray 
in the name of Christ (John 16: 23-27; Jas. 5: 14-20). If we 
confess our sins to those whom we have wronged, and to 
God, He will abundantly forgive us (1 John 1:9). 

WHAT CHRISTIANS MUST DO TO KEEP SAVED 

Pupil — What other things must we do? 

Tearcher — ^It is written in Acts 2 : 42 that the early 
believers who were baptized into Christ (Gal. 3:27; 1 Cor. 
12:12, 13) ** continued stedfastly in the apostles' doctrine 
and fellowship, and in the breaking of bread, and in 
prayers. *' The word *' fellowship, " in this verse, comes from 
the Greek word hoinonia. The same word is translated 
*' contribution'' in Rom. 15:26; ''distribution" in 2 Cor. 
9:13; ** fellowship " in 2 Cor. 8:4, and ''communicate" in 
Heb. 13:16. (Students should look up these Scripture 
references.) This teaches that the apostles' doctrine and 
fellowship comprised the teaching of the Word, and the 
contribution and distribution of moneys. Hence the early 
Christians continued steadfastly in (1) preaching and teach- 
ing the New Testament doctrine, (2) Christian liberality, 
(3) the Communion Service, or Lord's Supper, and (4) public 
and private prayer. Hence the apostles set the example for 
and insisted upon regular attendance at public worship on 
each first day of the week, where these items of worship 
were all observed (Acts 20 : 6, 7 ; 1 Cor. 16 : 1, 2 ; Heb. 10 : 25, 
26; 1 Cor. 11: 20-22). The first day of the week was observed 
in honor of the resurrection of our Lord on that day, and was 
called ''the Lord's day'' (Rev. 1: 10). 

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SYSTEMATIC PERSONAL WORK 

The Communion Service, or *' breaking of bread," is the 
most important service of the Lord's Day. It is an ordi- 
nance of Christ, not of the church. It is for the church, but 
not of the church, and therefore can not be restricted or 
modified by the church. It was instituted by the Lord for 
the church to observe, before the church was established 
(Matt. 26:26-30). Because the Communion Service was 
abused by the church at Corinth, Paul received a special 
revelation of the Lord in regard to its proper observance 
(1 Cor. 11:18-34). A careful study of this entire passage 
reveals the following facts about the Lord's Supper: (1) It 
was ordained by Christ before the church was founded, and 
not by the apostles; (2) it is to be partaken of by the church 
on each Lord's Day; (3) the symbols fittingly represent the 
broken body and shed blood of our Lord; (4) it is to be 
taken solemnly, with the discernment of the Lord's broken 
body therein; (5) it is commanded that the individual 
examine himself as to his o^vn fitness for communion with 
Christ, which proves that he has no right to examine any- 
body else, and shows that ''close communion" is unscrip- 
tural; (6) it is an individual, spiritual communion with 
Christ, not only a communion of church-members with each 
other; (7) it is to be observed until Jesus comes again; 
(8) failure to attend the Communion Service causes a sick 
and weakened spiritual life; and (9) if we remedy our faults, 
and ask forgiveness of our sins, in the sacredness of this 
service, we shall save ourselves from punishment by the Lord. 

Pupil — Well, I see there is something more to do than to 
merely be baptized. 

Teacher — ^Yes, indeed. Baptism is merely the entrance 
upon a new, divine relationship. The Christian life stretches 
ahead of the one who has been baptized into Christ, and 
Paul speaks of it as a ''continual warfare against sin and 
the devil." 

Pupil — There is only one thing you have not made clear. 
How do you look upon Methodists, Baptists, Lutherans, and 
others who claim to be "Christians"? My father and mother 

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SYSTEMATIC PERSONAL WORK 

were members of the Methodist Episcopal Church. I know 
they were good people. Do you mean to teach that they 
were lost because they belonged to a denomination? I have 
been wondering about these matters throughout your entire 
teaching. 

THE APOLLOS ILLUSTRATION 

(Note. — This should always be used to close the teaching. 
Frequently, the teaching regarding the divine name, and the 
divine creed, closing with this illustration, is all that is 
needed.) 

Teacher — We shall use a Scriptural example which makes 
it very clear as to how we regard them, and what our duty 
is toward them. Read Acts 18 : 24-26. 

Pupil reads — 

24 And a certain Jew named ApoUos, born at Alexandria, an eloquent 
man, and mighty in the scriptures, came to Ephesus. 

25 This man was instructed in the way of the Lord; and being fervent 
in the spirit, he spake and taught diligently the things of the Lord, know- 
ing only the baptism of John. 

Teacher [interrupting] — This is exactly what we think 
about the Methodists, Presbyterians, Lutherans, etc. Their 
ministers and leaders are eloquent. They go to college and 
become mighty in the Scriptures. They are diligent in their 
work, hold evangelistic meetings, and are fervent in spirit. 
But they do not know the full gospel, and consequently can 
not preach it. What did this preacher ApoUos lack in 
knowledge ? 

Pupil — He **knew only the baptism of John,'' it says. 

Teacher — ^Yes, in spite of his fervency and eloquence, he 
was just naturally wrong regarding baptism. By reading 
Acts 19:1-5, you can readily see that John's baptism had 
been annulled, and superseded by Christian baptism. Apollos 
was wrong only in one thing — ^he knew nothing about Chris- 
tian baptism. Christian baptism is an important ordinance, 
as proved by the fact that Paul had those Ephesians, who 
had been baptized with John's baptism, all rebaptized in 

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SYSTEMATIC PERSONAL WORK 

the name of Christ. Apollos knew no better, however. Let 
us suppose that, in such a condition, he had died at this 
stage of his knowledge, do you think the Lord would have 
condemned him? 

Pupil — No, sir, I do not. Do you? 

Teacher — No, indeed. Apollos was earnestly living up xo 
all the light he possessed. Moreover, he was consecraced, 
and always kept his heart open to the reception of the truth. 
But what is our duty to people in such a condition as Apollos 
was at this time? Read the noxt verse. 

Pupil reads — 

26 And lie began to speak boldly in the synagogue: wkom when Aquila 
and Priscilla had heard, they took him unto them, and expounded unto 
him the way of God more perfectly. 

Teacher — Exactly. Do you not believe, that the Lord 
brought us all the truth in view of the statement He made, 
**Ye shall know the truth, and the truth shall make you 
free"? 

Pupil— I do. 

Teacher — Then, He expects us to accept and live up to 
all the truth we can obtain, as taught in the inspired word 
of God. Now that Apollos knew, after being taught by 
Aquila and Priscilla, that John's baptism had been annulled 
by limitation and was no longer valid, suppose he had gone 
out and said to the people, '^It makes no difference about 
baptism. You can have your choice between John's baptism 
and Christian baptism. It makes no difference just so you 
are sincere" — do you suppose Apollos, if he had died in this 
state, would have been saved? 

Pupil — No, I do not believe that he would. 

Teacher — Neither do we. James says: ''He that knoweth 
to do good, and doeth it not, to him it is sin." Paul says: 
''If we sin wilfully after we receive the knowledge of the 
truth, there remaineth no more sacrifice for sin," but there 
remains only eternal condemnation and banishment from 
the presence of the Lord (Heb. 10:26, 27). Hosea the 

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SYSTEMATIC PERSONAL WORK 

prophet declares that the Lord will destroy those who lack 
knowledge ^'ij they have wilfully rejected it" (Hos. 4:6). 
(Author gives the following illustration: My father lived 
and died in the Methodist Church. I do not believe that my 
father was condemned. I believe he is saved, because I 
believe that he lived up to all the light and understanding 
that he had. If I am as good a man as he, I must live up to 
all the light I have on the matter of salvation.) Our duty 
is to teach the way of the Lord more perfectly whenever 
we can secure respectful attention, and I firmly believe that 
if we, who know the truth, neglect this duty, we shall be 
punished for it. Our duty to **our religious neighbors'' is 
not to accept their questionable and unscriptural practices, 
and thereby compromise the truth, but our duty is to teach 
them all the gospel of Jesus Christ, as Aquila and Priscilla 
taught ApoUos, and as I have been teaching you — ^by per- 
sonal evangelism. 

You should bear in mind that the church, in the begin- 
ning, was called the ^'church of Christ/' It wore His name 
exclusively. It accepted His word as final authority in all 
matters pertaining to life and godliness. It practiced a bap- 
tism that portrayed His death, burial and resurrection. It 
told the sinner, in apostolic language, to believe, repent, 
confess Christ, and be baptized in order to enter into a 
saved state in Christ. 

The transformation from the church of Christ into the 
Greek and Roman Catholic Churches began to take place 
about the third century. It began when the elders of local 
congregations assumed duties and responsibilities that set 
them apart as * heading bishops." As time passed, Chris- 
tianity took on a visible organization modeled after that of 
the Roman Empire. The result was the formation of the 
Roman Church, which reached its zenith in the sixth century, 
with its pope, cardinals, archbishops and prelates. The name 
'* Christian" was superseded by '^ Catholic"; the Bible was 
buried in the monasteries; sprinkling was substituted for 
baptism; images and holy water were introduced; indui- 
ng 



SYSTEMATIC PERSONAL WORK 

gences were sold, and money taken for the forgiveness of 
sins, by the priesthood. 

Luther started the first reformatory movement. He tried 
to reform the Church of Rome. He said to his followers: 
'**Do not call yourselves Lutherans, but Christians, after 
CJhrist, from whom our doctrine cometh.'^ Li regard to 
baptism, he said: ''I would that ye would be altogether 
•dipped.'^ The great men who folloAved Luther did not seek 
to restore^ but to reform. Wesley sought to reform the 
'Church of England, Luther and Calvin to reform the Church 
•of Rome. Their followers, however, crystallized into denomi- 
nations with human names and written creeds, borrowing 
most of their unscriptural practices from the traditions of 
the Roman Catholic Church. The Campbells, Barton "W. 
^tone and Walter Scott, and other Christian leaders, in the 
past one hundred years or more, have been advocating 
a complete return to the New Testament church. This move- 
ment is the Restoration movement, and seeks the restoration 
-of apostolic Christianity, its laws, its institutions and its 
fruits. This movement does not seek to reform, hut to restore 
— to go back of all existing bodies to the undenominational 
church of Christ. If all Christians will accept this divine 
platform, it will solve the problem of division, as well as the 
social and economic problems of the world. 

{See Chart: ^'The New Testament Church'' on page 147.) 

Remember the words of the Lord: ^'He that shall endure 
unto the end, the same shall be saved" (Matt. 24:13). 

*' Study to show thyself approved unto God, a workman 
that needeth not to be ashamed, rightly dividing the word 
of truth" (2 Tim. 2:15). 

Does this teaching make the entire religious question 
plainer to you? If so, what line of conduct are you going 
to pursue? 

Pupil — As far as I am concerned, I think it is very 
plain and that I shall unite with the church of Christ. I 
believe my family feels the same way. We wish to thank 
.you for coming into our home with your message. It is the 

120 



SYSTEMATIC PERSONAL WORK 

first time that a minister ever took the time to teach us 
anything from the Bible. 

Teacher — Thank you for this kind expression, and allow 
me to urge you to make a speedy statement before the 
church. [Turning to the young man] I suppose that you 
will come with the family and make the good confession, 
my boy. 

Pupil's Son — ^Yes, I believe I will. I have never been 
able to understand the religious question before on account 
of so many churches and conflicting doctrines. I shall come 
with the rest of the family. 

Teacher — That is a noble decision. Well, good people, I 
wish to thank you for your time and attention. Let us have 
a word of prayer and then I shall have to go. [Teacher 
leads in a fervent prayer for God to help the family to act 
to the extent of their recently acquired knowledge, and to 
bless their home in relationship to the church.] Good-by. 

SCRIPTURE REFERENCES 

Pertaining to Grace: Heb. 5:9; Acts 16:30; Tit. 2:11; 
John 1 : 17 ; 3 : 16 ; 1 Cor. 2 : 9, 10. 

Pertaining to Fmth: Eph. 2:8, 9; Rom. 10:17; 2 Cor. 
5:7; Heb. 11:6; John 14:1; Acts 8:36, 37; Jas. 2:20, 24; 
Rom. 1:17; Gal. 3:11; Heb. 10:38, 39. 

Pertaining to Repentance: Luke 13:3; Mark 6:12; Luke 
24:47; Acts 2:38; 17:30; 2 Pet. 3:9; Matt. 12:41; Jonah 
3:10; Acts 8:22; John 9:31; Acts 9:11; 22:16; 2 Cor. 
7 : 9, 10. 

Pertaining to Confession: Matt. 10:32, 33; Matt. 16:16; 
Rom. 10:9-11; 2 John 7; 1 John 4:15; 1 Tim. 6:12, 13. 

Pertaining to Baptism : 1 John 5:8; John 3:5; 1 John 
1:7; Tit. 3:5; 1 Cor. 10:1, 2. 

Apollos illustration : Acts 18 : 24-26. 

QUESTIONS ON THE LESSON 

1. What has been the prevailing theory of conversion? 

2. Prove man must do something to be saved. 

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SYSTEMATIC PERSONAL WORK 

3. In what sense have we all been saved by the grace of 
God? 

4. Quote the ''Golden Text of the Bible/' 

5. What are the three things that God does for man in 
the matter of salvation? 

6. What is the first thing man must do to be saved? 

7. How does faith come? How doesn't it come? 

8. How does genuine faith manifest itself? 

9. What must we believe to be saved? 

10. What is the active principle of obedience and Chris- 
tian living? 

11. What is the second step in the gospel plan of salva- 
tion? 

12. What is the command of Jesus regarding repentance, 
and where found in the Bible? 

13. Upon what conditions does the Holy Spirit come to 
dwell within us? 

14. What is repentance? Illustrate by the story of Jonah 
and the Ninevites. 

15. What is the relation of prayer to repentance? 

16. Should prayer precede or follow reformation? 

17. When should we pray — before or after conversion? 

18. What was the spiritual position of Simon the sor- 
cerer ? 

19. What did Peter tell Simon to do, and why? 

20. Distinguish between the alien sinner and the erring 
Christian. 

21. What is the cause of repentance? 

22. What is the distinction between ''godly sorrow*' and 
the ''sorrow of the world*'? 

23. What does Jesus say that He will do for all who 
confess Him? 

24. What is the third step in the plan of salvation? 

25. What is "the good confession"? 

26. How is the confession to be made? 

27. In what sense did Jesus witness a good confession 
before Caiaphas and Pontius Pilate? 

122 



SYSTEMATIC PERSONAL WORK 

28. Wliat young preacher made this confession before 
many witnesses? 

29. Is a public confession of Christ necessary? 

30. What is the step that brings the sinner into Christ? 

31. Where is the blood of Christ applied to the sinner's 
soul? Give Scripture references for your answer. 

32. In what act do we give our hearts to God? Our lives? 
Our bodies? 

33. What is the diviae order in the plan of salvation? 

34. Give five reasons why we do not practice infant 
sprinkling. 

35. In what sense were the Israelites baptized unto Moses 

in crossing the Eed Sea? 

36. Why can we not depend upon pictures for the true 
doctrine of Christ? 

37. Why do we not practice trine immersion? 

38. What is the baptism of fire? 

39. Show why the practice of voting upon the fitness 
of candidates for baptism or church membership is unserip- 
tural. 

40. In what four things did the church at Jerusalem con- 
tinue steadfastly? 

41. What is prayer? In whose name must we always 
pray? 

42. What is meant by *'the apostles* doctrine and fellow- 
ship" in Acts 2:42? 

43. State five things that Paul teaches about the Com- 
munion Service in 1 Cor. 11 : 18-34. 

44. Are baptism and the Lord's Supper ordinances of the 
church? Explain your answer. 

45. On what day did the early Christians assemble for 
worship, and why? 

46. What was this day called? Where is the name found 
in the New Testament? 

47. What is "close communion''? Show why it is unscrip- 
tural? 

48. What was the condition of ApoUos before he was 

123 



SYSTEMATIC PERSONAL WORK 

taught by Aquila and Priscilla? What was his condition 
afterwards ? 

49. What does this teach us to be our duty toward denom- 
inationalists ? 

50. What will happen to all who reject divine knowledge? 

51. What did Luther have to say about the name? About 
baptism? 

52. W^hat is the primary distinction between the move- 
ment inaugurated by Stone and the Campbells and all pre- 
ceding movements? 

53. List the Scripture references used in presenting the 
divine part in salvation. 

54. List the Scripture references used in presenting faith. 

55. List the Scripture references used in presenting 
repentance. 

56. List the Scripture references used in presenting the 
confession. 

57. List the Scripture references used in this lesson in 
presenting baptism. 

58. Where in the New Testament is the ApoUos incident 
related? 

59. Study the chart, **The New Testament Church," pre- 
sented on page 147. 

60. Familiarize yourself with this chart by making several 
diagrams of it. 



124 



SYSTEMATIC PERSONAL WORK 




LESSON IX. 

THE DIVINE PLAN OF THE AGES 

See Chart: "From Eden to Eden — Four Dispensations/' 

We have no knowledge as to how long the process of 
creation had been going on previous to the time when light 
was created. The word "day" has an elastic meaning in 
Biblical usage; therefore, we are unable to say how long 
a period of time the work of creation covered. We are con- 
strained to believe that the "days" of creation were not 
solar days, because the sun did not appear in view of the 
earth until on the fourth "day." 

From the lower creation there seems to have been a pro- 
gressive development to the higher, until the work of creation 
finally reached its zenith in man (Gen. 1:31). God worked 
for a time on the seventh day. He completed His creative 
work on the seventh day, then "entered into rest" (Gen. 
2:1-3; Heb. 3:9-19; 4:1-11). With the final act on the 
seventh day, whatever it may have been, God ceased from 
material creation and entered into heavenly rest. The lowest 
line on the chart, "From Eden to Eden," indicates God in 
His movement of re-entering heaven after the old, or first, 
creation. This may be better understood when we recall the 
words of Jesus to the prejudiced Jews. He asked them: "Is 
it lawful to do good upon the sabbath day?" Here Jesus 
justified His "doing good" upon the Sabbath day, because 
His Father had continued to do works of benevolence on His 
Sabbath day. Jesus came to work the works of His Father; 
hence He said: "My Father worketh hitherto, and I work" 
(John 9:4; 5: 16-20). There is positively no proof in Genesis 
that God bound the seventh-day Sabbath upon Adam or Eve, 
or upon any person living in the Gentile world in any age. 

126 



SYSTEMATIC PERSONAL WORK 

For two thousand and eighty-three years after the creation, 
there were none but Gentiles upon earth. The word ''Gen- 
tile" means "tribe, clan or family," according to the Century 
Dictionary and Encyclopedia. The first dispensation was that 
of families descended from Adam and Eve. This is known 
as the Patriarchal dispensation. Family worship and family 
government prevailed during this dispensation. (See Acts 
17 : 26.) Two thousand and eighty years after the creation 
God made a covenant with Abraham, and Abraham (then 
Abram) departed from his home in Ur of Chaldea, and 
separated himself from the rest of humanity, according to 
this covenant with Jehovah ( Gen. 12 : 1-9 ) . The seventeenth 
chapter of Gensis tells us that the sign, or seal, of this 
covenant was the circumcision of all male members of Abra- 
ham's family henceforth. This covenant was renewed with 
Isaac and Jacob, and finally with the entire Hebrew people, 
who became a peculiar people, sanctified unto God, who were 
led into Egypt during Joseph's supremacy, and were later 
put under a galling yoke of bondage by a Pharaoh who knew 
not Joseph. God delivered them from this condition of 
servitude under the leadership of Moses (Ex. 19:5; Deut. 
14:2; Ps. 135:4). Until his separation by Jehovah, Abra- 
ham was a Gentile. The Jewish nation was the seed of 
Abraham. All other nations, families, clans, henceforth, came 
to be looked upon as "Gentiles" or "heathen." 

Two thousand five hundred and thirteen years after the 
creation, the Jews were delivered from Egypt under Moses. 
The first Sabbath observance came as a direct command from 
God, through Moses, to the Jews only, while they were in the 
"Wilderness of Sin. (See Ex. 16.) Some eighteen or twenty 
days later, the seventh-day Sabbath was incorporated into the 
Jewish law, given at Mount Sinai. At Sinai, the covenant 
made with Abraham was renewed with his people, and the 
Jews were organized into a commonwealth. The Jewish law 
given at Sinai was a national, religious law given by the 
Lord God through Moses. It was civil, though religious in 
its nature — purely for the government of one people living 
9 127 



SYSTEMATIC PERSONAL WORK 

in one particular place, known as Canaan, or the Holy Land. 
The law of seventh-day Sabbath-keeping was given to the 
Jews only. The entire code of law given through Moses 
was bound upon none but the Jews. The Jews were bound 
under this law until the death of Christ (Rom. 2 : 14-17 ; 
Col. 2 : 13, 14) ; but the Gentiles were placed outside of the 
jurisdiction of the law, and turned over to such natural 
systems of religion and philosophy as they might devise (Rom. 
2 : 14) . Thus things continued — the Jews under the law, and 
the Gentiles outside of the law — until Christ nailed the law to 
the cross, and made of the two '^one new man" (Eph^ 
2:11-18). 

It should be noted that the Christian dispensation, which 
term we use for the personal ministry of Christ, was under 
the Jewish law, or firmly attached to the Jewish national 
religion. Jesus, so far as the flesh is concerned, was a Jew, 
the son of David, and was circumcised on the eighth day 
according to the law of Moses (Luke 2:16-21; Acts 2:25-36). 
He not only kept the law of His Father and of His nation, 
but commanded others to do so; that is, as long as it was 
in force (Matt. 23:1, 3). Oftentimes, when He healed unfor- 
tunates of their ailments, He commanded them to obey the 
law of Moses which provided for personal purification (Luke 
5 : 12-14 ; 17 : 11-14) . So zealous for the law was He that He 
positively stated that not ''one jot nor tittle" should pass 
away from it until it was all fulfilled — on the cross (Matt. 
5:18). The Christian dispensation passed away with the 
death of Jesus upon Calvary. 

The Old Testament, therefore, was composed of three dis- 
pensations. The word ''dispensation" means system of grace, 
worship and priesthood provided by God for man. These 
three dispensations, or systems, were: (1) The Patriarchal, or 
Gentile, worship; (2) the Jewish national system; (3) the 
Christian dispensation, or system whereby Jesus personally 
forgave sins while upon earth. All of these came to an end, 
and were annulled at the cross. Having been fulfilled, they 
died hy virtue of limitation. On Pentecost, A. D. 33, the 

128 



SYSTEMATIC PERSONAL WORK 

Holy Spirit descended, and from that time to this has dwelt 
in, guided and directed the church. From the cross to Pente- 
cost the Jewish national law was graciously allowed to remain 
in force as a civil, but not as a religious, law. 

Some have said that the old testament is not really a 
testament because the Father did not die that it might be 
ratified. Misunderstanding of the Scripture has probably 
caused this error. The old testament testator was Adam, not 
Jehovah; and in his death he willed physical death upon all 
his seed. Jesus Christ, the second Adam, came and died in 
order to reconcile us to God, and to give us life through His 
(the new) testament (1 Cor. 15:21-23, 45-47). Jesus Christ 
accomplished the work which the Father gave Him to do upon 
earth (John 17:4; 19:28-30). After having completed His 
work of the second creation, a spiritual one, Jesus Christ, the 
Son of God, entered into His rest, as the Father had done 
following the material creation. 

God the Father did His work and entered into His rest. 
Christ, His Son, did His work and entered into His rest. The 
Holy Spirit, the third person of the Trinity, is now doing 
His work. We are under the dispensation of the Holy Spirit, 
executing the last will and testament. When the Holy 
Spirit's work is done, the Lord Jesus will come again. Then 
the Holy Spirit shall quicken our mortal bodies, and fashion 
them like unto the glorious body of Christ; and the redeemed 
of earth, together with the Holy Spirit, shall enter into the 
eternal rest which the Father and Son have provided for 
their people (John 14:1-3; Heb. 4:9-11; Heb. 9:28; 1 Thess. 
4:13-17; Rev. 14:13). 

In the Patriarchal dispensation, the father of each family 
acted as priest. In the Jewish national and Christian dispen- 
sations, Aaron and his sons officiated as priests, Aaron him- 
self as the high priest. Under the dispensation of the Holy 
Spirit, every individual Christian is a priest unto God, and 
Jesus Christ is the great High Priest forever, after the order 
of Melchizedek (Gen. 14:18-20; Lev. 21:16-24; 1 Pet. 2:9; 
Heb. 7:19-28). 

129 



SYSTEMATIC PERSONAL WORK 

The institution in which, worship must be made to be 
acceptable to God to-day is the church of Christ. There will 
not be any other dispensations of the grace of God after the 
present dispensation of the Holy Spirit comes to an end. 
The Word says that worship in and through the church shall 
continue until the world ends (Eph. 3:21). Let us, as 
faithful laborers for Christ, warn the unsaved to respect and 
obey His laws that they may not perish, but have everlasting 
life (Heb. 10:23-31). 

QUESTIONS ON THE LESSON 

1. What was the nature of the first creation? 

2. What reason can you give for thinking that the ''days'* 
of creation were not solar days? 

3. On what day of creation did the Father enter into rest! 

4. What did Jesus probably mean when He said, "My 
Father worketh hitherto, and I work"? 

5. Is God's Sabbath still going on? Give a Scriptural 
reason for your answer. 

6. What does the word "Gentile" mean? 

7. Who is looked upon as the father of the Jewish people? 

8. What was the sign of the covenant God made with 
Abraham ? 

9. What is the oldest form of worship and government 
known? 

10. When and where were the Jews organized into a 
nation ? 

11. When and where was the Jewish law given? Through 
whom? 

12. What was the nature of the Jewish law? 

13. Where, in the Bible, do we have an account of the 
observance of the first seventh solar day as the Jewish Sab- 
bath? 

14. Was any of the law of Moses bound upon Gentiles? 

15. Was the personal ministry of Jesus under the Jewish 
law? 

16. What attitude did Jesus take toward the Jewish law? 

130 



SYSTEMATIC PERSONAL WORK 

17. Give two Scripture references which show that Jesus 
observed the law of Moses. 

18. Give two Scripture references which show that Jesus 
personally forgave sins while upon earth. 

19. What are the three dispensations under the Old Testa- 
ment, as divided by this author? What is the fourth? 

20. When did ail of these dispensations come to an end? 

21. Why is it that sinners can not be saved to-day like 
the thief on the cross? 

22. Under what dispensation are we living to-day? 

23. Who acted as priest under the Patriarchal form of 
worship ? 

24. Who were priests under the Jewish form of worship? 

25. Who is our High Priest to-day? 

26. What is meant by the statement that the priesthood 
of Jesus is after the order of Melchizedek? 

27. What passage of Scripture shows that all Christians 
are priests unto God? 

28. What is ''the rest that remaineth for the people of 
God"? 

29. When shall we enter into the enjoyment of our eternal 
rest? 

30. What is the only institution to-day in which worship 
is acceptable unto God? 



131 



SYSTEMATIC PERSONAL WORK 



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132 



LESSON X. 

THE PROPER DIVISIONS OF THE SCRIPTURES 

See Chart: '^ Dividing the Word/* 

Paul commanded Timothy as follows: "Study to show thy- 
self approved unto God, a workman that needeth not to be 
ashamed, rightly dividing the word of truth." The Revised 
Version renders the last phrase, ''handling aright the word 
of truth." This same command applies to all Christian 
workers. 

Much of the study of God^s word has been rendered profit- 
less because this rule has been misunderstood or disregarded. 
From paradise lost to paradise regained, God has had a chosen 
ministry to declare His truth and righteousness. This chosen 
ministry, varying under different systems of worship, has 
been united in one purpose — ^that of unfolding the Messianic 
hope. God has had His ministry, in all dispensations, to 
direct man's worship. He has never deserted those who have 
earnestly sought Him. 

PATRIARCHAL DISPENSATION 

The word ' ' dispensation ' ' means ' ' system of grace dispensed 
and worship provided," or "system of grace, worship and 
priesthood. ' ' 

The first dispensation opens with God in the family. In 
this dispensation, the father directed the worship of the 
family. He was taught of God, slew animals and offered 
sacrifices for his family. This dispensation has been rightly 
called the Patriarchal, or Gentile, dispensation. Adam, Noah, 
Abraham, Isaac and Jacob were patriarchs. Job was also a 
patriarch and lived in this age. God visited Abraham and 
made the following twofold promise: (1) To make of him a 

133 



SYSTEMATIC PERSONAL WORK 

great nation, and, (2) through him, to bless all families of the 
earth (Gen. 12). Abraham's family were then made the 
recipients of God's special favor, and were properly called 
''the chosen family." This promise was directly fulfilled in 
the organization of the Jews, ''the seed of Abraham," into 
a specific nation at Sinai, and the development of the scheme 
of redemption, in type, symbol and prophecy, throughout 
their history; and finally in the death, burial and resurrection 
of Christ, specifically the seed of Abraham. 

Each dispensation had its message of hope, prophecy and 
cheer for the sin-cursed of earth. That of the Patriarchal 
dispensation was "Jehovah will save." Cursed by sin, Adam 
and Eve were expelled from Eden; but within the very 
shadow of paradise lost, God intimated that salvation, that 
redemption, would be offered through His Son, in the fullness 
of time. Jehovah said to the serpent, Satan's agent: "I 
will put enmity between thee and the woman, and between 
thy seed and her seed: he shall bruise thy head, and thou 
shalt bruise his heel'^ (Gen. 3:15). Jesus of Nazareth, born 
of the virgin Mary through "the overshadowing of the Holy 
Spirit," is distinctly and pre-eminently the seed of the woman. 
In Him this oracle had its fulfillment, and salvation has been 
offered. In this dispensation we find the history of creation, 
of the first human family, of the temptation and fall of man, 
the first sacrifice, the deluge, and the call of Abraham. 

There were no books of the Bible written during this 
period, unless it was the Book of Job. 

The Patriarchal dispensation extended from the creation 
to the giving of the law at Mount Sinai, universally speaking. 
However, patriarchal worship continued, among Gentiles, until 
the coming of Christ and the establishment of the church. 
Cornelius was, probably, the last of the patriarchs (Acts 
10 and 11). 

THE JEWISH DISPENSATION 

The chosen family of Abraham's seed, through the instru- 
mentality of Joseph, were led into Egypt, and, after Joseph's 

134 



SYSTEMATIC PERSONAL WORK 

death, were enslaved by the Egyptian king. Jehovah per- 
mitted them to suifer bondage for four hundred years, and 
then, in answer to His prophecy, decided to give them deliver- 
ance (Ex. 15; Acts 7:1-7). In this act we see the fulfillment 
of the promise made to Abraham: **I will make of thee a 
great nation." The call of Abraham, and the deliverance of 
his posterity from Egyptian bondage, involved only the Jewish 
people. As previously stated, patriarchal worship continued 
in force among Gentiles until Jesus expired upon the cross, 
the supreme Sacrifice for the sins of the penitent. However, 
God selected the Jews to become the school of the world. 
He gave them the Passover institution in Egypt; the law of 
Sabbath-keeping in the "Wilderness of Sin (Ex. 12 and 16) ; 
and about three months after the crossing of the Red Sea, He 
gave them a code of national law at Sinai. This law was 
both civil and religious. National worship was exercised as 
divinely directed in this law, given through Moses. 

In the Patriarchal dispensation the father of the family 
could offer the sacrifices to God, but in the Jewish dispensa- 
tion the father would have lost his life for attempting such 
an act. The priesthood was centralized, under the Jewish 
dispensation, and given into the hands of the sons of Levi, 
or Aaron and his posterity. 

Throughout the entire existence of the Jewish nation, until 
A. D. 33, the Patriarchal dispensation continued among Gen- 
tiles. Many Gentile patriarchs, under the grace of God, 
continued to worship Him in the family, the father of the 
family acting as priest and offering sacrifices for himself and 
his family. It should be understood that the word ''dispensa- 
tion" does not have reference to a period of time particularly, 
but to a system hy which divine grace is dispensed and wor- 
ship provided for man. 

In time, the Jews came to think that they were the only 
people left within the purview of God's love; but, with God's 
astounding revelation on the housetop at Joppa fresh in his 
mind, Peter said to Cornelius and his family: "Of a truth I 
perceive that God is no respecter of persons; but in every 

135 



SYSTEMATIC PERSONAL WORK 

nation he that feareth him, and worketh righteousness, is 
accepted with him" (Acts 10:34, 35). Through the Jews, 
we realize that God was demonstrating, all this while, that 
no man can keep the law of a just God, or that "by works of 
the law can no flesh be justified." Through the Gentiles, 
He was proving that man, if left to himself without law, 
could not devise a righteous and acceptable system of salva- 
tion by his own wisdom. While the Jews were demonstrating 
the inadequacy of law, the Gentiles were demonstrating the 
failure of natural religion and philosophy (Rom. 2:1-16). 

The Jewish national dispensation had its message of cheer 
also. It was, ''The Messiah will come" (Deut. 18:15-18; Isa. 
2:1-4; Isa. 28:16; Mic. 4:1, 2; Dan. 9:21-27; Isa. 53:1-12). 

The following books were written in this dispensation: 
Five books of law — Genesis, Exodus, Leviticus, Numbers and 
Deuteronomy; twelve books of history — Joshua, Judges, Ruth, 
First Samuel, Second Samuel, First Kings, Second Kings, 
First Chronicles, Second Chronicles, Ezra, Nehemiah and 
Estlier; four books of devotional literature — ^Psalms, Proverbs, 
Ecclesiastes and the Song of Solomon; seventeen books of 
prophecy — Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, 
Ilosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, 
Zephaniah, Haggai, Zechariah, Malachi. Of these prophet 
books, the first five are known as the Major Prophets, and 
the last twelve as Minor Prophets. 

The Jewish dispensation began with the organization of 
the Jewish commonwealth at Mount Sinai, and extended to 
the cross (Col. 2:13, 14). 

THE CHRISTIAN DISPENSATION 

In the world's darkest hour, ^'the fulness of time," Jesus 
of Nazareth, preceded by His forerunner, John the Immerser, 
appeared and was baptized by John in the Jordan, and began 
His personal ministry. He was God in the flesh (John 1:1- 
18). He directed the worship of God according to new and 
nobler ideals, and sent out the twelve and the seventy with 
an evangelical message (Matt. 10:1-42; Luke 10:1-17). He 

136 



SYSTEMATIC PERSONAL WORK 

set up no laws that would conflict with those of His nation, 
but was obedient to all the laws which the Father had given 
to the Jews through Moses, and fulfilled them in His death 
(Matt. 5:17; Col. 2:13, 14). 

He dispensed the grace of God upon earth and ^'went 
about doing good." Being the Son of God, He had a personal 
right to dispense of His grace as He saw fit. The ordinary- 
means of obtaining forgiveness for sin was through the 
Levitical system, according to God's law, and even that was 
prospective and conditional; that is, conditioned upon the 
shedding of Christ's blood to achieve atonement. But Jesus 
said: ''That ye may know that the Son of man hath power 
upon earth to forgive sins" (Matt. 9:2-8; Luke 7:47-49), 
and exercised such a prerogative. There is no law against 
any one disposing of his own property. This, God, in the 
person of Christ, did, while in the flesh; but when He died, 
He left His will and testament, the terms of which were 
announced on Pentecost following his resurrection (Acts 
2:38). The new will and testament, naturally, abrogated and 
superseded the old testament. Salvation is offered to-day on 
the specific terms of the new will and testament (Mark 16 : 16 ; 
Acts 2:38; Rom. 1:16, 17). 

The dying thief on the cross furnishes us with the final 
illustration of Christ's power to forgive sin while in the 
flesh, as a personal right, inherited by virtue of His deity. 
(See Luke 23:39-43.) No one to-day can claim salvation 
from the guilt of sin by repentance only, as did the thief, 
because Christ is not here in person. When a man is alive, 
he can dispose of his property as he sees fit. But when he 
dies, his property is disposed of as his will directs. Before 
the cross, men who came in contact with Jesus were often 
personally pardoned by Him. Since the cross, we can be 
pardoned only by complying with the terms set forth in the 
New Testament. 

We have chosen to entitle the three years of Christ's 
personal ministry 'Hhe Christian dispensation." Not that 
men were made Christians during this period, because they 

137 



SYSTEMATIC PERSONAL WORK 

were not, but by virtue of the meaning of the word ** Chris- 
tian." The word ''Christian" means "of Christ." This 
period was the dispensation of the personal Christ. He dis- 
pensed grace, forgiveness, healing and salvation as He saw fit. 

The message of cheer during this dispensation was, ''The 
Messiah has come." The hope of Israel and of all families 
of the earth, according to the second part of the Abrahamic 
promise, was fulfilled in Jesus the Messiah (John 4:25, 26; 
Gal. 3:16). 

During this dispensation, evidence was gathered for the 
four books which contain the biography of Christ, but which 
were not written until after His death. These four books 
are Matthew, Mark, Luke and John. In these books, the 
four Gospel writers give us a history of His personal min- 
istry, relate how He fulfilled the law, how He nailed it to 
Calvary, how He was buried in Joseph's tomb and rose there- 
from on the third day, and how He gave the great commission 
to His chosen apostles, and ordered the place of its execution 
(Matt. 28:19, 20; Mark 16:16; Luke 24:43-49; Acts 1:1-5). 

Here is where nine out of every ten Christian preachers 
and workers become confused. It is quite common for them 
to teach that we are under the Christian dispensation to-day. 
Instead, we are under the dispensation of the Holy Spirit. 
It is unfortunate that the Bible is not divided in its composi- 
tion so as to place the old testament parts of Matthew, Mark, 
Luke and John with the Old Testament canon, and the new 
testament portions of the same books with the New Testament 
canon. That part of Christ's ministry preceding His death 
upon Calvary was under the old testament, and that part 
from Calvary to Pentecost under the new. Both portions 
should be so classified and located in printing the Bible, 
which would assist materially in doing away with confusion. 

THE DISPENSATION OP THE HOLY SPIRIT 

"We are living to-day under the dispensation of the Holy 
Spirit. At the cross, all previous dispensations and forms 
of worship came to an end. On Pentecost, A. D. 33, the Holy 

138 



SYSTEMATIC PERSONAL WORK 

Spirit came and established the church, and revealed the only 
system of worship acceptable to God to-day. The church, and 
the church only, is the medium through which God receives 
glory, worship, praise and thanksgiving to-day. (See Eph. 
2: 11, 12; 3: 21; Tit. 2: 14.) After Pentecost, the Holy Spirit 
dictated acceptable worship by directing the apostles in estab- 
lishing the church and giving to us the New Testament 
Scriptures. (See 2 Tim. 3:15-17.) This is according to the 
promise of Jesus; *'The Comforter, even the Holy Spirit, 
whom the Father will send in my name, he shall teach you all 
things, and bring to your remembrance all that I said unto 
you" (John 14:26). Again: ^'Howbeit, when he, the Spirit 
of truth, is come, he will guide you into all truth; for he 
shall not speak of himself; but whatsoever he shall hear, that 
shall he speak: and he will show you things to come" (John 
16:13). Examples of how the Holy Spirit directed the 
apostles in their divine work may be found in the case of 
Philip and the eunuch (Acts 8:29), and in that of Paul and 
Barnabas (Acts 13:1-4). 

The message of cheer in the present dispensation is that 
written upon the chart, ''The Messiah Will Come Again." 
The hope of the church is the second coming of the Lord, 
an event promised by Jesus Himself, and taught repeatedly 
by the inspired writers (John 14: 1-3; Acts 1: 10, 11; 1 Thess. 
3:13; Rev. 22:20). 

The books of the Bible, written under the present dispensa- 
tion, should be divided as follows: 

(1) Acts, to tell us what to do to be saved. 

(2) The Epistles, telling us what to do to live the Chris- 
tian life. The Epistles may be divided into two classes : Special, 
fourteen in number — Romans, First Corinthians, Second Co- 
rinthians, Galatians, Ephesians, Philippians, Colossians, First 
Thessalonians, Second Thessalonians, First Timothy, Second 
Timothy, Titus, Philemon and Hebrews ; general, seven in 
number — James, First Peter, Second Peter, First John, Second 
John, Third John and Jude. 

(3) Revelation reveals the destiny of His church. 

139 



SYSTEMATIC PERSONAL WORK 

This correct division of the Word explains what is meant 
by the sin against the Holy Spirit. This sin, called "the 
unpardonable sin," can be explained only in the light of the 
fact that the Holy Spirit is the last Agent of the Godhead, 
bearing God's message and terms of salvation to man. If the 
message and terms proposed by the Holy Spirit are rejected, 
and scorned by men when presented to them, they have com- 
mitted the unpardonable sin. To die without accepting and 
obeying the gospel presented and witnessed to by the Spirit 
means to live and die without hope in this world or in the 
world to come. The Holy Spirit is the last messenger from 
heaven — ^we must hear and obey His message, or face the 
inevitable retribution. 

(The student should diagram the accompanying chart, 
** Dividing the Word," a number of times until he becomes 
quite familiar with its contents. Particular attention should 
be paid to the books of the Bible, as diagrammed on the lower 
part of the chart.) 

QUESTIONS ON THE LESSON 

1. What is the oldest form of worship? 

2. What is the first dispensation of Bible history? 

3. What was the form of worship under this dispensation? 

4. What was the twofold promise to Abraham? 

5. What was the message of cheer under the Patriarchal 
dispensation ? 

6. What was probably the only book of the Bible written 
under the Patriarchal dispensation? 

7. When and where were the Jews organized into a nation? 

8. What part of the Abrahamic promise was fulfilled at 
Sinai? 

9. Who acted as priest under the Patriarchal dispensation? 
Under the Jewish dispensation? 

10. What is meant by the word *' dispensation " ? 

11. What was the message under the Jewish dispensation? 

12. Name the general divisions of the Old Testament books, 
and state the number of books belonging to each division. 

140 



SYSTEMATIC PERSONAL WORK 

13. Name the books of Law. 

14. Name the books of History. 

15. Name the books of Devotional Literature. 

16. Name the Major Prophets. 

17. Name the Minor Prophets. 

18. What period of Bible history did the Christian dispen- 
sation cover? 

19. What four books of the New Testament canon give us 
the biography of Christ? 

20. Was the personal ministry of Christ under the old 
testament, or under the new? 

21. What reason does the author give for calling the per- 
sonal ministry of Jesus ''the Christian dispensation"? 

22. Prove by Scripture that Christ on earth forgave sin. 

23. Why did Jesus have power on earth to forgive sins? 

24. What manifestations of divine grace did Jesus dispense 
when upon earth? 

25. When was the new testament ratified? 

26. What three dispensations came to an end at Calvary? 

27. What was the message of cheer under the Christian 
dispensation ? 

28. Under what dispensation are we at present? 

29. What books of the New Testament were written under 
the present dispensation? 

30. What book of the New Testament tells us what to do 
to be saved? 

31. Name the Special Letters. How many of them? 

32. Name the General Letters. How many of them? 

33. What is the last book of the New Testament and what 
is its purpose? 

34. What is the message of cheer under the Holy Spirit 
dispensation ? 

35. What is the author's view of the unpardonable sin? 

36. Make a diagram of the chart "Dividing the Word." 
(Note. — The chart '* Dividing the Word" should be studied 

vertically, then horizontally, reading the upper third like the 
lines of a book. Then study the message of the books.) 

141 



SYSTEMATIC PERSONAL WORK 



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142 



LESSON XL 

THE OFFICE AND WORK OF THE HOLY SPIRIT 

See Chart: ''Office and Work of the Holy Spirit** 

Much of the confusion in the religious world, assisting 
materially in dividing the church, has arisen from a misunder- 
standing of the office and work of the Holy Spirit. 

The student should understand, in beginning, that the 
Holy Spirit is the third Person of the Godhead. In becoming 
united with Christ, in the act of Christian baptism, the sinner 
is baptized in the name of the Father and of the Son and of 
the Holy Spirit. 

He appeared at the baptism of Jesus in the form of a 
dove (Matt. 3: 16). He came to earth on the day of Pentecost 
to take up His dwelling-place in the church (Acts 2:2-4). 
Jesus promised that, upon His coming, He should guide the 
apostles into all truth (John 14:26-28; 16:7-13). He abides 
in the regenerated heart of the Christian (Acts 2: 38; 19: 1-5). 
He spoke to the evangelist Philip and the apostle Peter on 
two different occasions and directed their missionary work 
(Acts 8:29; 11:12). He chose two evangelists and ordered 
them ordained (Acts 13:2-4). He is the animating Person 
who, through the preaching of the Word, urges the penitent 
sinner into the baptismal pool for the remission of sins (1 Cor. 
12:12, 13; Eph. 2:18-22). He can be blasphemed (Matt. 
12:31). He assisted in raising Jesus from the dead (1 Pet. 
3:21). 

The Holy Spirit is a Person. Therefore, we have placed 
the abbreviation, ''fig.," for figurative, above the words ''bap- 
tism of the Spirit" on the chart. It is impossible to baptize 
one person into another except only in a figurative sense. The 
apostles were baptized in the Holy Spirit, on Pentecost, in 
10 143 



SYSTEMATIC PERSONAL WORK 

the sense that they were overwhelmed by His power. The 
Scriptures say that the Christian is baptized into Christ 
(Gal. 3:27). The form of this figurative baptism is explained 
in Rom. 6 : 3-5, and the action illustrated in Acts 8 : 35-39. 

Jesus Christ was the only Person who possessed the Holy 
Spirit without measure or limitation (John 3:34, 35). From 
this statement, we infer that God has given the Spirit to men 
by measures, or limitations, according as the needs of His plan 
demanded. There were three measures conferred in the days 
of the apostles: (1) Baptism of the Spirit; (2) the secondary 
measure, given by the laying on of the apostles' hands; (3) 
the ordinary measure conferred by obedience to Christ in 
Christian baptism (Acts 2:1-18; 8:14-19; 10:44-48; 11:12- 
18; 19:6, 7; John 3:5; Acts 2:38; 1 Cor. 6:19). 

The baptism in the Spirit, the highest measure given to 
men, was conferred only twice in the divine record (Acts 
2:1-18; 10:44-48). In each instance it was a special miracle 
for a special purpose: on Pentecost, for the purpose of quali- 
fying the apostles as competent witnesses; in the conversion of 
Cornelius, to demonstrate that the gospel was for Gentiles as 
well as Jews. 

The Holy Spirit was also given by the laying on of the 
apostles' hands. This measure of the Spirit was not equal 
to the baptism of the Spirit, because those upon whom the 
apostles' hands were laid could not impart this miraculous 
power to others by the laying on of hands. Only the apostles, 
could bestow it (Acts 8:12-24). For example, Philip, who 
preached in Samaria and confirmed the Word with miracles, 
had received this power by the laying on of the apostles* 
hands in Jerusalem (Acts 6:1-6); but, being an evangelist 
and not an apostle himself, he had to rely upon Peter and 
John to impart it to others (Acts 8:1-18). Simon the 
sorcerer believed and was baptized; that is, in water. Accord- 
ing to those who argue that Mark 16 : 16-20 applies to all 
believers, Simon should have had this miraculous power imme- 
diately after his conversion. The case of Simon plainly 
teaches that all believers do not receive the supernatural 

144 



SYSTEMATIC PERSONAL WORK 

measure of the Spirit, and that the statement of Mark 16 : 16- 
20 applied only to the apostles. It is safe to say that only 
the apostles could impart the miraculous measure of the 
Spirit, because we have no record of Gentiles ever having 
done so (Acts 8:14-24). 

Some have argued that Paul was not present when the 
commission was given, or when the Holy Spirit came on 
Pentecost; but the Scriptures teach that he, with the rest of 
the apostles, had these miraculous powers, and that, therefore, 
all believers should possess them. It is true that Paul was 
not present when the commission was given, or when the Holy 
Spirit came to earth; but Paul was an apostle of the Lord 
Jesus Christ, not a whit behind the chiefest of the apostles. 
He was the recipient of a special revelation from Christ, and 
received his powers directly from the Lord and not from 
men (2 Cor. 12:11; Gal. 1:13-24; 1 Cor. 11:23). 

Even the baptism of the Spirit had its limitations. The 
power to perform miracles was limited to the glorification of 
the church. Even the apostles could not perform miracles 
other than on occasions which served to demonstrate the glory 
of God and their divine office and message. This is proved 
by the fact that Paul left Trophimus at Miletum sick; also, 
by the fact Paul was unable to remove his own "thorn in the 
flesh.'' Although he possessed extraordinary spiritual powers, 
he could not remove his affliction, because these powers could 
not be exhibited for healing purposes only (2 Tim. 4:20; 
2 Cor. 12:7-9). 

The ordinary gift of the Spirit is that conferred upon all 
who obey the Lord in faith, repentance, confession and baptism 
(Acts 2:38; John 3:5). This is the indwelling of the Spirit. 
It does not bring with it the extraordinary powers which 
accompanied the baptism and the extraordinary measure of 
the Spirit. It was not given to enable us to perform miracles, 
because miracles are no longer necessary. It is given for the 
comfort and edification of the saints. 

The baptism of the Spirit and the gift of the Spirit con- 
ferred by the laying on of the apostles' hands passed away, 

145 



SYSTEMATIC PERSONAL WORK 

with all their powers, in the apostolic age. They were given 
to prove the divinity of Christ and the church, and were for 
the guidance of the church as long as it had to depend upon 
oral instruction. When the Holy Spirit completed the writing 
and compiling of the New Testament, through inspired men, 
these miraculous gifts were no longer necessary (Eph. 3:1-5; 
2 Pet. 1:21; 2 Tim. 3:15-17; Rom. 1:11; 1 Cor. 13:8-13). 

QUESTIONS ON THE LESSON 

1. Who is the Holy Spirit? 

2. How did He appear at the baptism of Jesus? 

3. When did the Holy Spirit come to earth to abide in the 
church ? 

4. What did He do at His coming? 

5. Why were the apostles baptized in the Holy Spirit? 

6. In what sense is Holy Spirit baptism figurative? 

7. Who possessed the Holy Spirit without measure? 

8. What three measures of the Holy Spirit were given in 
the days of the apostles? 

9. What are the only two instances of Holy Spirit baptism 
in the New Testament? 

10. Why was Cornelius and his house baptized in the 
Spirit? 

11. What measure of the Spirit was given by the laying 
on of the apostles' hands? 

12. What incident in Acts proves that only the apostles 
could impart this extraordinary measure of the Spirit? 

13. Why did Philip have Peter and John come down from 
Jerusalem to Samaria, as recorded in Acts 8? 

14. How did Paul receive his miraculous power? 

15. What is the measure of the Holy Spirit conferred upon 
Christians ? 

16. How long did these special gifts of the Spirit exist? 

17. Explain why we do not need such miraculous powers 
to-day. What is our guide in Christian worship to-day? 

18. Give two Scripture references proving that this early 
miraculous Spirit power could not be used for healing only. 

146 



SYSTEMATIC PERSONAL WORK 



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147 



LESSON XIL 

COMMON MISCONCEPTIONS OF THE 
RESTORATION MOVEMENT 

1. **I believe that the one baptism mentioned in the New 
Testament (Eph. 4:5) is Holy Spirit baptism, and that 
water baptism is not necessary." 

Answer— Please read Acts 2:1-11; 2:33; 10:34-48, and 
11:15-18. You will find the following facts: (1) Baptism 
in the Holy Spirit was a miraculous immersion, or overwhelm- 
ing, accompanied by the rushing of a mighty wind, the sound 
of which filled the entire house where the Twelve were, and 
tongues, as of fire, parting asunder, over their heads. (2) 
It was outward manifestation, something that could be seen 
and heard (Acts 2:33). (3) Those who were so baptized 
received the power to speak with tongues (Acts 2:4-8), and 
the power to perform miracles, even to raising the dead (Acts 
3: 1-11; 9: 32-42) ; also the ability to confer the extraordinary 
powers of the Spirit upon Christians by the laying on of 
hands, so that those upon whom they laid their hands could 
prophesy, heal the sick, speak with tongues, etc. (Acts 6 : 6-8 ; 
8:1-25). (4) It was a special miracle for a special purpose, 
and occurred only twice: the first time, when the apostles 
were baptized in the Spirit A. D. 33 (Acts 2:1-47), to guide 
them into all truth in presenting and demonstrating the 
gospel to the world (John 15:26, 27; 16:13; Luke 24:48, 49; 
Acts 1:1-8) ; the second time, when Cornelius and his house- 
hold were baptized in the Spirit to convince all present that 
the gospel was for Gentiles as well as Jews (Acts 10; 11:1- 
18). The baptism of the Holy Spirit was irregular, miracu- 
lous, and belonged to the apostolic age only. The ''gift" of 
the Spirit which follows Christian baptism, as in Acts 2 : 38, 

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is not the baptism, but the indwelling, of the Spirit 
(Acts 19; 1-5; 1 Cor. 6:19). (5) Perfect obedience does not 
insure Holy Spirit baptism, as it was given in fulfillment of 
a promise (John 15:26, 27; Luke 24:49; Acts 1:4-8; 11:16). 
It would be impossible to obey a promise. Besides, this 
promise was never made to any one but the apostles (Acts 
1:2). (6) In Eph. 4:5, Paul tells us there is only one bap- 
tism so far as the kingdom of Christ is concerned, yet the 
apostles were commanded to teach and baptize (Matt. 28:18- 
20; Mark 16:16). The apostles and early evangelists did 
haptize in water (Acts 8:35-40; 1 Cor. 1:14, 15), but they 
could not administer Holy Spirit baptism. Jesus Himself 
administered the baptism of the Holy Spirit, and at the same 
time He commanded His disciples to administer a baptism 
which was in water. The baptism of the eunuch, as narrated 
in Acts 8 : 35-40, is too clear for misunderstanding. The bap- 
tism in the Holy Spirit was a promise to be fulfilled by Jesus; 
l)aptism in water was a command which His disciples must 
obey. (7) Those who were baptized in the Holy Spirit were 
not converted by the miracle. They believed, repented, and 
were baptized in water, in addition to the Holy Spirit bap- 
tism. This teaches that no depth of spiritual experience should 
be substituted for obedience to the gospel (Acts 10:44-48). 
Did you ever hear the sound of a rushing mighty wind, or 
see cloven tongues as of fire? Have you ever been gifted to 
speak so that Germans, French, Italians, Japanese, or any 
other people, were able to understand, each in their own 
language? If not, then you have not been baptized in the 
Holy Spirit. 

2. "I do not think much of baptism or the communion. 
They are just forms, and Jesus taught the Pharisees that 
there is nothing to a form. Our worship should be spiritual, 
not formal." 

Answer — The Bible teaches that Jesus commanded His 
disciples to obey the law of God literally as taught by the 
Pharisees, who sat in Moses' seat and represented God (Matt. 
23:1-4). Jesus rebuked them because they worshiped the 

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forms, instead of the God of the forms. Jesus upheld every 
''form" of the Old Testament literally (Matt. 5:17-20). He 
Himself gave us baptism and the communion. He commanded 
both (Matt. 28:19, 20; Mark 16:16; Matt. 26:26-30; 1 Cor. 
11 : 23-34) . Suppose that a man has two sons, and that he 
were to command both of them to go on a certain mission. 
One of them obeys, the other does not. Which has the spirit 
of his father? Jesus says: "If ye love me, keep my com- 
mandments" (John 14:15). We do not worship baptism and 
the communion, but we worship Christ, who commanded them. 
Again, if baptism and communion are merely "forms," why 
did Jesus make a journey of almost eighty miles from Naza- 
reth to the Jordan to be baptized by John? (Matt. 3:13-17). 

3. "I think you people are inconsistent because you insist 
upon enforcing immersion as a test of fellowship, yet you 
allow the unimmersed to commune with you.'* 

Answer — Jesus, in His commission, conunanded us to teach 
and baptize. Baptism is immersion; therefore, according to 
the formula provided by Christ, we enforce immersion. We 
have no choice in this matter, as baptism is an ordinance of 
Christ, not of the church. It is a trust for us to administer, 
not a matter of expediency which we may treat as we see fit. 
The Communion Service is an ordinance of Christ for His 
disciples, and we have no authority to add to or take from 
the rules He has given us for its proper observance. It is the 
Lord's table, not ours. Our jurisdiction ends when the table 
is spread. 1 Cor. 11 : 27-29 teaches plainly that we have no 
authority to debar any one from this ordinance. Christ has 
made it a matter of personal introspection. Let every one 
examine himself is the command. Christ will guard His own 
table. If He had commanded us to enforce communion as a 
test of fellowship, we should be duty bound to do so. Baptism 
is something that we must do for others; the communion we 
must observe for ourselves. Baptism is a positive law; the 
communion is a memorial (1 Cor. 10:16, 17). 

4. **You believe in water salvation." 

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SYSTEMATIC PERSONAL WORK 

Answer — Do you say this of yourself, or have others told 
you this about us? We never had a preacher to claim that 
any one can be saved by water alone. We have always taught 
faith, repentance, confession and godly living. All institu- 
tions claiming to be *' churches/' with the exception of the 
Friends, enforce some kind of an ordinance in which water is 
used, which they call '^ baptism." Most of them force infants 
to be sprinkled. Do we? Some say that infants will be 
damned if they are not sprinkled. Are we that unscriptural ? 
If there is any salvation in sprinkling an infant, it must be 
in the water, and not in the condition of the infant's heart. 
If there is such a thing as *' water regeneration," it is infant 
sprinkling. The child knows nothing about the purpose of the 
act when it is performed. We do not believe in *' water 
regeneration," therefore we do not sprinkle infants. We 
place Christian baptism exactly where Christ put it, and 
practice it as a "birth of water" which He has bound upon 
us (John 3:5). We immerse because it is the only action 
that conforms to the "death," "burial," "planting," "resur- 
rection" and "washing" taught by the apostles (Rom. 6:3-5; 
Col. 2: 12; Heb. 10: 22). We do this because the Bible teaches 
that, after a sinner has believed, repented, and confessed 
Christ, he must be "baptized into Christ" in order to "put 
on Christ" (Gal. 3:27). It is by the command of the Holy 
Spirit that we do this (1 Cor. 12:13). The blood of Christ 
cleanses from sin, but the only place where you can meet that 
blood is in the grave of water (Eph. 5:26; Tit. 3:5). 

5. "I have just been sprinkled, and am quite satisfied." 
Answer — You have not been baptized, then. You may be 
satisfied, but is God satisfied? God is the Person to be satisfied 
in matters of religion, not you. People who have been buried 
with their Lord in baptism do not become dissatisfied, but 
thousands who have been sprinkled or poured have been dis- 
satisfied until they were finally immersed. If you had two 
medicines, and you were sure that one would cure you, but 
were somewhat doubtful about the other, which would you 
take? Every railway rule-book says: "When in doubt, take 

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SYSTEMATIC PERSONAL WORK 

the safe course." Christ says: ''In vain do ye worship me, 
teaching for doctrine the commandments of men." He also 
said: "Except a man be born of water and the Spirit, he 
cannot enter into the kingdom of God." // Jesus says that 
ycm can not, how can yoiif You had better follow the New 
Testament, which recognizes no one as a Christian until after 
baptism (John 3:5; Gal. 3:27). Sprinkling or pouring water 
on the head symbolizes the fact that we have offered only our 
heads to Christ. Immersion portrays the presentation of our 
bodies as "living sacrifices" to Him (Hom. 12:1). Sprinkling 
and pouring, substituted for baptism, fail to portray this sym- 
bol; they also fail to picture the death, burial and resurrec- 
tion of Jesus. Immersion pictures these things fully (Heb. 
10: 22). It matters little what you think about it — ^you should 
go by what God thinks. Multitudes of people are going to 
hell on their opinions. 

6. "Baptism is just a ceremonial cleansing, and it makes 
no difference how the water is administered." 

Answer — Peter says explicitly that baptism is not "the 
putting away the filth of the flesh," but that it is "the answer 
of a good conscience toward God." It is not a ceremony of 
cleansing, but the answer of faith to a positive law. Positive 
law is always given to prove faith. When you do a thing, 
not because you see the reason for it, but solely because God 
commands it, you have faith. You should be baptized for 
only one reason — because Christ has commanded it. 

7. "I am exceedingly nervous. I shrink from public 
baptism." 

Answer — We can easily remove that excuse. Philip bap- 
tized the eunuch privately. I have a Scriptural precedent, 
therefore, for baptizing you privately, if you wiU make the 
public confession. 

8. "I am in delicate health, and am physically unable to 
be baptized." 

Answer — All the more reason why you should hasten your 
obedience. Christ never placed a burden upon you too heavy 
to bear. If you wait until you come to the place where you 

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SYSTEMATIC PERSONAL WORK 

are positively physically unable to be baptized, from that time 
on you will be solely at the mercy of God. It will do no good 
for somebody to come in and sprinkle some water upon your 
head. God wants you to come all the way. We have baptized 
-candidates in a bad physical condition, and have never known 
any one to be injured by it in any way. Sometimes it is 
necessary to have others assist at the baptismal pool — ^usually 
the elders of the church. If you have faith, it will not hurt 
you, I care not what your state of health may be. I can not 
consistently advise you to meet God without baptism, there- 
fore my advice is that you be immersed at once. (I have bap- 
tized by strapping the candidate to a plank, and immersing 
in such a fashion, with the assistance of elders or deacons.) 

9. ''You are inconsistent because you do not practice 
feet-washing as an ordinance.*' 

Answer — Feet-washing was used by Jesus to teach His 
disciples a lesson of humility. Whenever you find me the 
chapter and verse which says that they, or anybody else in the 
New Testament, practiced feet-washing as an ordinance, I 
shall begin doing the same thing at once. There was no 
church at the time the incident related in John 13 : 1-16 
occurred. Christ said, *'Ye ought," not shall or must, as was 
His custom in commanding an ordinance. John 16 : 13 tells us 
that the Holy Spirit was sent to the apostles to guide them into 
all truth, and bring to their remembrance all things which He 
liad taught them; but the apostles never said anything about 
feet-washing as an ordinance. 

In those days, it was customary, because every one wore 
sandals, to have the servant wash the visitor's feet, because 
this washing was needed to cleanse the feet and relieve the 
burning sensation caused by their exposure to the sandy soil 
and hot climate. This was a home custom. The subject 
received no attention in all the letters of the apostles, or in 
the history of the church. Only one verse in all of the 
Epistles (1 Tim. 5:9, 10) refers to feet-washing; and in this 
case it is spoken of in a general admonition to women, remind- 
ing them of Christian hospitality to be shown in their homes, 

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SYSTEMATIC PERSONAL WORK 

not in the meeting-house of the church. You should distin- 
guish between such a custom and an ordinance. 

10. "You people do not believe in the Old Testament.'* 
Answer — You have been misinformed. There is a right 

way and a wrong way of handling the word of God (2 Tim. 
2: 15; 2 Pet. 3: 16). We accept the Old Testament as inspired 
law, history, poetry and prophecy; but it is not the book of 
faith and discipline for the church. It was written for our 
learning and admonition, but not for our authority (1 Cor. 
10 : 11) . Christ is our authority. His will as revealed in the 
New Testament is our law. The New Testament is our book 
of discipline, given to us through inspired writers (John 
20:31). The Old Testament was inspired, just as much so 
as the New; but the law of Moses was abrogated by the death 
of Christ, and superseded by the gospel (Gal. 3:24, 25; Col. 
2: 14). We merely divide the Word rightly, as we are admon- 
ished to do by Paul (2 Tim. 2:15). 

11. "Your religion is too simple and easy. It is not 
spiritual enough." 

Answer — PauPs solemn w^arning, *'I fear, lest by any 
means, as the serpent beguiled Eve through his subtilty, so 
your minds should be corrupted from the simplicity that is 
in Christ" (2 Cor. 11:3), is a statement of the simplicity 
under which the early church lived and worshiped. The 
prophet said that the way would be so plain that *'the way- 
faring man, though a fool, need not err therein" (Isa. 35:8). 
We feel satisfied to worship as the Holy Spirit guides us 
through the pattern given in the New Testament. 

12. "You teach that the Bible is the Holy Spirit." 
Answer — You are mistaken again. The Holy Spirit is the 

third Person of the Trinity, into whom we are baptized 
(Matt. 28:19). You have heard people say that we do not 
believe in the Holy Spirit. This is not true, for we believe 
in Him so much that we believe that He is in the church 
to-day, dwelling in it and guiding it. You do not have .to 
pray for him to come — He is already here (John 14:16). 
But we have always preached that the Holy Spirit does not 

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SYSTEMATIC PERSONAL WORK 

act independent of the Bible. If the Holy Spirit operates 
apart from the written or preached Word, why does He not 
save all the heathen without the necessity of sending mission- 
aries to carry the gospel message to them? We not only 
believe in the Holy Spirit, but we have a Scriptural concep- 
tion of His work which others do not have. The Holy Spirit 
is not the Bible— He revealed the Bible (1 Cor. 2: 9-12; 2 Tim. 
3:16, 17). 

13. ** There isn't anything in a name.'* 

Answer — Try signing your neighbor's name to a check for 
a thousand dollars, and then tell the judge there isn't any- 
thing in a name! Try to pass your checks without signing 
them, and see whether or not there is anything in a name! 
Order a bill of groceries by telephone, and when the merchant 
asks your name tell him that it is none of his business, and 
see whether or not you get the groceries. Marry a man, then 
refuse to wear his name, and wear the name of some other 
man, and see whether he will be pleased or not. There is only 
one name that will be recognized at the bank of heaven as a 
sufficient endorsement to cover a debt of sin (Acts 4: 12). 

14. "Jesus did not found a new church. He just built 
upon the old Jewish foundation, as proved by Acts 7:38." 

Answer — This verse is usually rendered the ''congrega- 
tion," or ''assembly," in the wilderness. The leader o.f this 
assembly in the wilderness was Moses, as the same verse 
declares. This was the Jewish commonwealth. It had no 
Christians in it. The orthodox Jew is an infidel, not a Chris- 
tian. Jesus said: "Upon this rock I will build vny dmrSc^h^ 
(Matt. 16:18; 1 Cor. 3:11). I wonder \i you know more 
about it than Jesus Himself. 

15. "Your church is not the New Testammit church. It 
was founded by Alexander Campbell, and does not date back 
of his day.'* 

Answer — Allow me to correct you — I have no ckwrch. 
The church belongs to Christ. It is Christ *s church, not mine. 
Seeds that were buried beneath the sands of Egypt over four 
thousand years ago have recently been uncovered, planted, and 

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SYSTEMATIC PERSONAL WORK 

made to reproduce their kind. So Alexander Campbell and 
Barton W. Stone uncovered the seeds of the primitive gospel, 
that had long been buried in apostasy and sectarianism, and 
made them reproduce the same spiritual fruit as in the begin- 
ning. The same things that made one a Christian two thou- 
sand years ago will make us Christians to-day. Name one 
single thing that we practice that is contrary to the Scriptures ! 
Stone and the Campbells sought to restore the original church 
of Christ, and have succeeded in doing so; hence the movement 
we represent is called the "Restoration movement," which 
is a movement only. The results are churches of Christ. 
Alexander Campbell did not establish the church of Christ; 
the apostles did that on Pentecost, A. D. 33. The church of 
Christ is the only one to which I care to belong. 

16. "One church is as good as another. They are all 
aiming for the same place.'* 

Answer — Christ did not establish more than one church. 
He has only one (Matt. 16:18; 1 Cor. 3:11; 12:12, 13, 27; 
John 10:16). How many bodies does Christ have? Christ is 
the Head of the church, which is His body; how many bodies 
does one head have? The church is the bride of Christ; how 
many brides does He have ? Are you trying to make it appear 
that Jesus is a polygamist? If one church is as good as 
another, then one church is as had as another. If one church 
is as good as another, then why have so many denominations? 
It is true that there are pious people in all churches, but that 
fact does not justify division. The Scriptures recognize only 
one church — the church of Christ. 

17. "I am a member of the church of Grod. My member- 
ship is in heaven. I do not have to belong to your local 
congregation. * ' 

Answer — (1) The Scriptures teach that as Christ had an 
earthly and a material body, so has the church. To refuse to 
belong to the earthly body severs you from the heavenly body 
(John 3:5; 15:1-10; 1 Cor. 12:12-27). (2) In cases of 
personal difficulty between two members of the church, Jesus 
instructed His disciples to send at least two representatives 

156 



SYSTEMATIC PERSONAL WORK 



to adjust the matter. If the parties to the controversy would 
pay no attention to these representatives, the matter should 
be presented to the church (Matt. 18:15-20). According to 
your theory that the church is invisible, how could a case of 
discipline be presented to an invisible body? (3) Jesus came 
to establish a visible church, else He would have stayed in 
heaven. He has to have a visible organization to carry on 
His work. (4) The Communion Service is to be observed in 
the visible church (1 Cor. 11:18-34). (5) The apostle tells. 
us that we are members of Christ's flesh and bones, and 
informs us that he is speaking with reference to the church 
of Christ (Eph. 5:30-32). (6) Paul said that he persecuted 
the church of God, and wasted it. He could not have done 
this to an invisible church (Gal. 1:13; Acts 22:4). (7) Paul 
instructed Titus to ordain elders in every city ( Tit. 1:5). 
Why, if the church is invisible only? He wanted elders 
ordained in every city so that all Christians in each city might 
come together for public worship in a visible congregation. 
(8) Your position is usually caused by a desire to escape the 
responsibility of supporting the local church financially. It 
is an easy matter to support an invisible church; you do not 
have to pay very much to keep it going. 

The only reason why Paul called the church *'the church 
of God'^ in different places in the New Testament was that 
he wanted to make the Jews understand that the church is 
God's chosen organization and not a part of the old covenant. 
It was called the church of God to uphold the truth that 
Christ was God, as much so as the Father. To say that the 
church of Christ is not the church of God is to deny the 
deity of Christ. What belongs to God belongs to Christ (Acts 
20:28). The church is the bride of Christ, hence should 
wear his name. Paul writes: ^'The churches of Christ salute 
you" (Rom. 16:16). Let us advise you to unite with the 
local church ; as long as you remain where you are, you are 
*'the unfruitful branch." Jesus said: ''I am the vine, and 
ye are the branches." The only way to be attached to Christ 
is through His church. 

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SYSTEMATIC PERSONAL WORK 



18. "My mother was a good Presbyterian. Her religion 
is good enough for me." 

Answer — Your mother was never authorized to make the 
laws for our salvation. Heb. 5 : 8, 9 says : ' ' Though he were 
a Son, yet learned he obedience by the things which he suf- 
fered; and being made perfect, he became the author of eternal 
salvation unto all them that obey him." Jesus is the sole 
authority in Christianity, and His commands must be exalted 
above fidelity to any earthly person (Matt. 10:32-39). Salva- 
tion is an individual matter. You must work out your own 
salvation and answer to God for your own soul (Mark 16 : 16 ; 
Acts 2 : 38 ; Eom. 14 : 12 ; Phil. 2 : 12). It is peculiar that you 
should select the religious question for showing fidelity to 
your parents. Would you want to be made lame, pro\dded 
your father was lame, in order to be like him all your life? 
Your father rode in an ox-cart and cradled his small grain; 
you use the latest machinery and ride in an automobile. Yet, 
according to your reasoning, you should still be riding in an 
ox-cart just because he did. Why not show as much common 
sense in religious matters as in other things ? Review the case 
of Apollos (Acts 18:24-28). 

19. ''All men can not see alike in religion. I do not 
think that we can ever have Christian unity." 

Answer — (1) Then, you believe that Jesus prayed for an 
impossibility, and that His righteous prayer will not be heard 
and answered (John 17:20-23). (2) We do not need to agree 
on everything. The New Testament lays down seven points 
for us to agree upon. They are: *'One body" (the church) ; 
**one Spirit" (the Holy Spirit) ; ''one hope" (of immor- 
tality) ; "one Lord" (Jesus Christ) ; "one faith" (the new 
testament) ; "one baptism" (in water) ; and "one God" (the 
Father of all). (See Eph. 4:3-6.) In all points, outside of 
these essentials, the individual Christian has liberty of thought 
and action. Such matters as instrumental music in worship, 
soul-sleeping, foreordination, purgatory, and other theories, are 
unproved, and are to be regarded as belonging to the realm 
of private interpretation. The seven essentials are the points 

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SYSTEMATIC PERSONAL WORK 

upon which unity must come. They constitute the divine 
platform for Christian unity. (3) If people never get 
together, if Christian unity never comes completely, we are 
right, and doubly so, in taking the name "Christian" only, 
and the New Testament as our only book of discipline. 

20. *'I am broader in my views than you." 

Answer — Jesus said: '^ Strait is the gate, and narrow is the 
way, that leadeth unto life, and few there be that find it. 
Broad is the way that leadeth to destruction, and many there 
be which go in thereat" (Matt. 7:13, 14). The truth can 
never be other than narrow. To broaden the truth is to create 
heresy. Which is really the ''broader" platform — the one 
which takes the name of Christ for the church and her mem- 
bers, and that only, or one which takes a human name and 
causes division? The one which takes the New Testament 
as its only book of discipline, or one that takes a human creed 
to which few comparatively can subscribe? Which is the 
broader platform — that which insists upon a baptism which 
all admit to be Scriptural, or the one which allows substitu- 
tions which only about one-tenth of the Christian world will 
accept? Answer these questions honestly. One can not afford 
to become any broader than God's word. 

21. "My pastor says that he is right and you say you 
are right. How am I to know what to do when educated 
men can not agree?" 

Answer — That is exactly why God gave us the Bible. The 
one who is in harmony with it is right. That is a matter 
which you have to judge (2 Tim. 2:15; 3:15-17). If you 
care to call your minister, I should be glad for you to do so, 
and we shall see who is right, by the Bible. 

22. "It was not intended for us to see alike." 

Answer — I shall read one verse of Scripture: **Now I 
beseech you, brethren, by the name of our Lord Jesus Christ, 
that ye all speak the same thing, and that there be no divisions 
among you; but that ye be perfectly joined together in the 
same mind and in the same judgment" (1 Cor. 1:10). Here 
Paul's position is diametrically opposed to yours. Evi- 
11 159 



SYSTEMATIC PERSONAL WORK 

dently you must revise that statement to be in harmony with 
God's word. 

23. ''I have just as much of a right to my opinion as 
you to yours, and my opinion is that I can be saved outside 
the church." 

Answer — You will never be saved by your opinions. You 
may have your opinions, and I am entitled to mine, in ordi- 
nary affairs. But, when Jesus Christ speaks, opinions must 
give way. Why do you attempt to force your opinion upon 
God? You are hoping to be saved on your opinions, but you 
are not sure of it. Why not surrender, obey the gospel, lead 
a Christian life, and be sure about it? Why hope for mercy 
from a God whom you are continually outraging by your 
disobedience? Why say, "Lord, Lord," and refuse to obey 
His commandments? (Matt. 7:21-29.) You must be saved 
by faith, not by opinions. When you follow your opinions, 
you are walking hy slight; when you follow God's word, you 
are walking hy fa/ith. ''Faith without works is dead" (Jas. 
2:20). 

24. *'I understand that all denominations are branches of 
the church of Christ." 

Answer — That old theological tree does not stand the test 
of logic. If all denominations are branches of the church, 
where is the church of Christ itself? You have a tree with 
a multitude of branches, but no trunk. Again, one branch 
bears apples (Methodists), another pears (Baptists), another 
apricots (Presbyterians), etc., etc. What a monstrosity! A 
trunkless tree of more than three hundred branches and every 
branch bearing a different fruit. Jesus said: ''I am the vine, 
and ye are the branches." He was talking to individuals, 
not about churches (John 15:5). He was teaching the beau- 
tiful doctrine of abiding in Him. There was no church in 
existence when He uttered those words. The fact of the 
matter is that I want to belong to Christ; and the only way 
by which I can be attached to Christ is through His church. 
The church of Christ has no branches. It is a full-fledged 

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tree in itself — Jesus is the trunk, and all Christians are the 
branches. 

25. "I am sincere and believe I can be saved in my own 
church. I am not going to change now." 

Answer — God demands more than professed sincerity. 
Paul said, in Acts 22 : 19, 20 and 23 : 1, that he had persecuted 
the Christians in all good conscience. Later, in looking back 
over that part of his life, he says that he was the ^' chief of 
sinners." He told the Galatians that he had persecuted the 
Christians while a follower of the Jewish religion, and had 
been ''zealous of the traditions of the fathers." Paul was 
sincere, yet he admitted that he was 'Hhe last of the apos- 
tles," because he had persecuted and ''wasted" the church 
of God (1 Cor. 15:9). Paul had the courage to change his 
religion, and you should also. Sincerity dies the moment you 
learn more truth to otey, and refuse to do so. The man who 
knows the truth, and will not do it, is not sincere. James 
says: "He that knoweth to do good, and doeth it not, to him 
it is sin" (Jas. 4: 17). Paul wrote: **If we sin wilfully, after 
having received the knowledge of the truth, there remaineth 
no more sacrifice for sin" (Heb. 10:26). The Bible not only 
condemns division, but also those who cause division (Rom. 
16: 17, 18). You should take your stand with the New Testa- 
ment church, and escape the responsibility of having sup- 
ported division. If Christian unity should never come, you 
are right in abiding by the divine name, the divine creed, the 
divine baptism and the divine way. 

26. "This is just your interpretation of baptism." 
Answer — I beg to differ with you. Jesus said: "He that 

believeth and is baptized shall be saved." This passage is not 
to be interpreted, but obeyed. "Except a man be born of 
water and the Spirit, he cannot enter into the kingdom of 
God." It is up to you to be born again, or to refuse to do so. 
The commands of Jesus are not only for you to interpret, 
but to obey. Even baptism is not a matter of interpretation, 
but of translation. There will be two classes in the Judgment 
12 161 



SYSTEMATIC PERSONAL WORK 

— those who have done, and those who have not done, what 
Christ has commanded in the New Testament. 

27. "I believe you are right, but you Imow I despise a 
turncoat. ' ' 

Answer — ^A ''turncoat" never turns his coat for a prin- 
ciple. You should change churches for a principle, and would 
not be classed as a turncoat. Would you be a traitor to Christ 
because of false pride? (Prov. 16: 18.) You need to be reborn 
(John 3:3-5). Jesus gave His all for you, therefore you 
should be willing to walk as He has commanded. Better turn 
your coat, my brother, than to wear it wrong side out the rest 
of your life and face an uncertain Judgment. 

28. *'I object to the name 'church of Christ.* Where I 
came from, the church was called the 'Christian Church,* 
or 'Disciples of Christ,' or the 'Disciple Church.* ** 

Answer — The name "Christian Church" is not Scriptural. 
The church does not belong to the Christians, but to Christ. 
The phrase "Disciples of Christ" is also unscriptural, as is 
also the term "Disciple Church." The disciples owned no 
church. The name "disciple" is a common noun as used in 
the Scripture, but the name "Christian" is a proper noun. 
The prophets said that the Gentiles should first receive the 
new name (Isa. 62:2; Acts 15:13-18), and therefore Christ 
or His apostles could not use the name "Christian" before 
the Gentiles were ushered into the church, as it would have 
destroyed the truthfulness of God's prophecy and purpose 
(Acts 15:13-18). The church at Antioch was the first great 
Gentile church. The tenth chapter of Acts relates the entrance 
of the first Gentiles into the church of Christ, and the eleventh 
chapter relates the divine name given (Acts 11:26). 

Thus we can more readily understand that the period 
between A. D. 33 and 43 might be properly referred to as 
"the disciples* age.'* In the three years covered by Matthew, 
Mark, Luke and John, the word "disciple" is used 243 times. 
From the resurrection to the time the name "Christian" was 
given to the Gentiles, covering a period of ten years, the word 
"disciple" occurs in the Testament only thirteen times. From 

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this period to the last time the word "disciple" appears in the 
Bible, it occurs only eighteen times, covering a period of 
seventeen years. From this period until the close of revela- 
tion, covering a period of thirty-six years, the name ' ' disciple ' ' 
is unknown, yet in this period the names "church" and 
"churches" in the Word occur eighty-five times and the 
church is referred to as the "body of Christ" fifteen times. 
These facts reveal the decline of the name "disciples" as 
revelation marched to its close. 

QUESTIONS ON THE LESSON 

1. List five facts which show that Holy Spirit baptism is 
not the baptism referred to in Eph. 3:5? 

2. What was the nature of the baptism of the Holy Spirit? 
The effect? 

3. What did Jesus seek to teach the Pharisees in Matt. 
23:1-7? 

4. What is the real evidence of our love for Christ? 

5. What event in the life of Christ shows that He did not 
regard baptism as an empty "form"? 

6. Why is close communion unscriptural ? 

7. What cleanses us from sin? 

8. Where do we meet the blood of Christ? 

9. Who is the One to be satisfied in our religious faith and 
practice ? 

10. How may we know that we have satisfied Him? 

11. What Scriptural precedent do we have for private 
baptism ? 

12. Does baptism ever injure health? 

13. State the reasons why we do not observe feet-washing 
as an ordinance. 

14. What is the relationship between the Old and New 
Testaments ? 

15. Are we under the law or the gospel to-day? Explain 
your answer. 

16. What do the Scriptures say about the simplicity of the 
gospel ? 

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SYSTEMATIC PERSONAL WORK 

17. What is the relationship between the Spirit and the 
Word? 

18. What church did Jesus establish? 

19. Is the church of Christ identical with the old Jewish 
commonwealth ? 

20. What did Stone and the Campbells seek to do? 

21. How many churches did Christ establish? 

22. What is the only church in which salvation is offered? 

23. Does the church of Christ have any ''branches"? 
Illustrate your answer. 

24. Give four reasons to show why one should be a member 
of a local congregation. 

25. Who makes the laws for our salvation? 

26. List the seven essentials of Christian unity. 

27. Is it true that mother's religion is good enough for 
son or daughter under all circumstances? 

28. Whose religion is good enough under all conditions? 

29. How "broad" may one be in Christian faith and 
practice ? 

30. By what divine authority should any dogma be tested? 

31. Of what value are opinions in Christian faith and 
practice ? 

32. Is the man sincere who refuses to act upon his knowl- 
edge of the truth? 

33. What does James say about the sin of omission? 

34. Are the commands of Christ to be interpreted or 
obeyed ? 

35. How would you reply to one who says, "I despise a 
turncoat ' ' ? 

36. List ten common misconceptions of the doctrine of the 
church of Christ and show how you would reply to each. 

37. Explain why the term "disciple" should only be used 
as a common noun in its application to Christ's people and 
why it was used so much in Christ's earthly ministry. 



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LESSON XIIL 

GENERAL EXCUSES ANSWERED 

1. **I am trying to do what is right. I believe that I 
can be saved without belonging to the church." 

Answer — It makes no difference what you think about it. 
(1) Evidently you do not agree with Jesus Christ. How can 
you be a follower of Christ outside of the church which He 
thought necessary to establish? Your idea would make God 
appear foolish in sending His only begotten Son into the 
world to give Himself for the church (Eph. 5:25). As far 
as you are concerned, He need never have purchased the 
church with His own precious blood (Acts 20:28). He shed 
His blood for the church, and if, without a more reasonable 
excuse than you have given, you are found outside of the 
church on the day of reckoning, the blood of Christ will have 
no purchasing power over your sins. You will be ^^ without 
Christ and without hope" (Eph. 2:12, 13). If you obey His 
terms, the Lord will add you to His church, without man's 
assistance; and unless you are added to the church by the 
Lord, you have no promise (Mark 16:16; Acts 2:47). (2) 
Again, the inspired writer says: ''Unto him be glory in the 
church by Christ Jesus throughout all ages, world without 
end. Amen." Note that this does not say in the club, or in 
the lodge, or in the society, but in the church. This teaches 
that God will not accept your attempts to worship Him outside 
of the regular channel which He has appointed — the church. 
It also teaches that this arrangement is unchanging — 
*' throughout all ages." (3) Read Acts 10:1-6, and tell me 
whether you are morally better than Cornelius. Cornelius 
was a Gentile, as you are, outside of the church, and was a 
Godly man. But when the church was established, Christ's 

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last will and testament made it necessary for him to become 
a member of the church in order to be saved (Acts 11: 12-14). 
(4) Your life can be successful only as it is founded upon 
Christ, and that Foundation is covered by the church (1 Cor. 
3:11). (5) The church is the bride of Christ, and you can 
not be a child of God without owning the church as your 
spiritual mother (John 3:5; Eph. 3 : 14, 15 ; Gal. 3 : 26 ; 4 : 26). 

2. "I am good enough as I am." 

Answer — Rom. 3 : 22, 23 says that you are a sinner — 
''all have sinned and come short of the glory of God." John 
3 : 3 says that you must be ' ' born again, ' ' and John 3 : 5 tells 
you what this new birth is. You must ''repent, and be bap- 
tized every one of you in the name of Jesus Christ for the 
remission of sins," or you have no promise (Acts 2:38). If 
Jesus says, "Except a man be born of water and the Spirit, 
he cannot enter the kingdom of God," then how can he? 
Jesus says: "He that believeth and is baptized shall be saved." 
Do you dare to say, He that believeth and is not baptized 
shall be saved? If you have never sinned but once in your 
life, in thought, word or deed, you would still need the blood 
of Christ to cleanse your soul from the guilt of that one sin 
(Heb. 9:22). 

3. "I am a good Mason, Odd Fellow, etc., and that is all 
the 'church' I need. If I live up to the teachings of my 
lodge, I can be a good Christian." 

Answer — (1) It took three degrees to make you a Mason, 
and four to make you an Odd Fellow. Christ exacts four 
degrees in making Christians — faith, repentance, confession 
and baptism. If you have not complied with these require- 
ments, you are no Christian, any more than two degrees would 
make you a Mason. 

(2) Christ came to establish a church, not a lodge (Matt. 
16:18; 1 Cor. 3:11). It has never been said of the lodge 
that Christ "gave himself for it," or that "he purchased it 
with his own precious blood" (Eph. 5:25; Acts 20:28). 

(3) Most lodges do not exact any confession of Christ in 
order to membership, or even recognize Him in their ritualistic 

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prayers. Repentance and baptism are entirely foreign to the 
rituals of all lodges, yet Christ has made both necessary to 
salvation (Acts 2:38). Lodges, at best, are only human 
institutions, with human founders and foundations. They 
may trace their history back to Methuselah, yet they are still 
human institutions. 

(4) As a fraternal institution with good moral teaching, 
the lodge is probably a good thing. All the good principles 
they have incorporated into their rituals have been taken 
from the Bible, with many good ones left untouched. They 
are purely fraternal, social or benevolent in character, and 
are not to be classified as religious institutions. 

(5) Christ is the Son of God and the Saviour of the 
world. Christ did not found any lodge, but He did establish 
the church (Matt. 16:18). The church is divine, because 
Christ is divine. It is His body (Eph. 5:29-32). 

(6) The lodge is a secret institution. The church of 
Christ says: "Come and see." The lodge only accepts those 
reputed to be of good character, but the church mercifully and 
graciously invites the most depraved sinner to repentance, 
salvation and fellowship (Luke 15:7). 

(7) You can belong to all the lodges in the world, and 
still not be a Christian. You have to be in Christ to be a 
Christian (Acts 2:38; Gal. 3:27). The lodge is a human 
institution, organized by man; the church a divine institution, 
organized by the Holy Spirit. Do not try to substitute the 
lodge for the church. 

(8) It has frequently been said that if the church would 
do what the lodges are doing in benevolent work, there would 
not be so many lodges. To which it should be replied, If 
men would put just as much effort into the church, or into 
teing religious, as they put i/nto being good fellows, perhaps 
the church could do more benevolent work. If you were to 
count the hospitals and schools in the country, at the present 
time, that are managed by the church, you would find that the 
church is doing ten times more benevolent and educational 
work than all the lodges together. 

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SYSTEMATIC PERSONAL WORK' 

4. "I am not a bad man. I treat my neighbors right, 
pay my debts, and give liberally to charitable institutions. 
I have not committed any great sin, and feel no need of the 
church. ' * 

Answer — (1) There is no distinction such as '* little sins" 
and ''big sins." All sin is sin. "The soul that sinneth, it 
shall die/' unless saved by Christ and an earnest effort on 
the sinner's part. You are sinning all the time — committing 
the greatest of sins, the sin of omission. **To him that 
knoweth to do good, and doeth it not, to him it is sin" 
(Jas. 4:17). 

(2) Jesus cursed the fig-tree because it was not fruitful. 
Its nature was to bear fruit, but it did not bear fruit and was 
useless (Matt. 21:18-21). 

(3) The one-talent man was not condemned because he 
gave back the talent his master had given him, but because 
he had not added other talents; in other words, not because 
he had done any harm, hut because he had not done any 
good (Matt. 25:14-30). 

(4) The rich man lifted up his eyes in hell, and asked 
for mercy. Why was he there? Because he was liar, mur- 
derer, thief or adulterer, or had committed some terrible 
crime? No. He was there because previously he had had 
the opportunity of doing good and had not done it (Luke 
16:19-30). 

(5) Christ's picture of the last Judgment plainly teaches 
that the sin of omission is the more common sin. He said: 
''Inasmuch as ye did it not unto one of the least of these, my 
brethren, ye did it not unto me. And these shall go away 
into everlasting punishment, but the righteous into life 
eternal" — ^not for murder, profanity, theft, or any sin of 
commission, but for their failure to improve the opportunity 
to do good when it came (Matt. 25: 31-46). 

(6) The good you have done is commendable. It is not 
what you have done that will condemn you, but what you have 
left undone (Matt. 23:23). If there is any good in your life, 
the church needs you; if any bad, you need the church. You 

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SYSTEMATIC PERSONAL WORK 

may live for twenty years or more yet, but in any case you 
should spend them for God. 

5. "I am just as good as a lot of people in the church. 
There are too many hypocrites in the church to suit me." 

Answer — (1) At any rate, you are a sinner (Eom. 3:23). 
You are not a Christian, and admit that you aren't. The 
hypocrite isn't a Christian, either. Then, you, not being a 
Christian, and the hypocrite, not being a Christian, are both 
doomed to be lost. 

(2) Salvation is an individual matter (Rom. 14:12; Acta 
2:37-40; Phil. 2:12). You do not have to answer for any 
one's sins but your own. All the hypocrites on earth can not 
keep you out of heaven if you are determined to go there. 

(3) Chas. H. Spurgeon was once approached by a man who 
said: *'I have no use for the church. There are too many 
hypocrites in it." ''Very well, I see," replied Spurgeon;. 
''come on in. There is always room for one more." 

(4) The man who stays out of the church because there 
are hypocrites in it is like the fellow who looks at the sun, and 
exclaims: "I will not let that sun shine on me. It has spots 
on it." He then goes and hides in a dark cellar all his life 
because the sun has spots on it. Would it not be better to 
enjoy the sunshine and quit worrying about the spots? 

(5) You had better spend a few years on earth with 
hypocrites, and then be separated from them in eternity, than 
to stay away from them here, and spend all eternity with them 
in hell. You can not hide behind a hypocrite unless you are 
smaller than he. 

(6) You are a moralist. You are like the Pharisee who 
prayed: "God, I thank thee I am not like other men." Your 
whole attitude will have to change — from pride to penitence — 
before you can be saved (Luke 18 : 9-14) . You will have to 
come to God in the spirit of penitence before He can do any- 
thing for you (Luke 15:21). 

(7) We do not claim absolute perfection in the church, 
this side of eternity, but we do condemn flagrant sinfulness 
and insincere professors (1 John 1:8-10; Eph. 5:25-27). If 

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SYSTEMATIC PERSONAL WORK 

you are a good man, unite with the church and give a more 
perfect example to those who are walking imperfectly. If 
you are a good man, your influence should be on the side of 
the church rather than against her. 

6. "I would like to make the start, but I am afraid I 
can not hold out." 

Answer — You can't tell about that until you try. You 
can not expect perfection at once. You will have to grow 
in the Christian graces (2 Pet. 1:5-7). Obey the gospel, 
remembering that God helps those who help themselves (Luke 
15:7). If you expect to live the Christian life alone, you 
will fail; but if you will take Christ with you all the way, 
you are bound to succeed (John 15:4, 5). 

7. "I am lost and past redemption." 

Answer — The Son of man came to seek and to save such 
as you (Luke 19:10). There would be great rejoicing in 
heaven if you would but repent (Luke 15:7). 

8. ''I shall not come into the church during a revival. 
I do not believe in revivals." 

Answer — (1) Neither does the devil. He would do away 
with them entirely if he could. 

(2) The church of Christ was organized in a great meet- 
ing at Jerusalem, A. D. 33, and three thousand were saved. 
This number soon increased to five thousand (Acts 2:37-47). 
Statistics show that seventy-five per cent, of all who belong 
to the church have come in during special services. 

(3) A special evangelistic season in religion is just as 
reasonable as special campaigns in business or politics. The 
Lord's business is the most important business on earth. 

(4) A revival is the normal state of the church. When a 
church ceases to be evangelistic, it is subnormal. When a 
congregation ceases to have additions at regular services, 
something is wrong. 

(5) You should obey the gospel when your influence will 
be the greatest. It could not be greater than during special 
meetings. This matter is too important to be delayed when 
your soul is hangiag in the balance (2 Cor. 6:2). A revival 

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SYSTEMATIC PERSONAL WORK 

is a special banquet for souls prepared by the Lord. Do not 
scorn it. 

9. "I have a husband [or wife] who is so sinful that I 
could not be a good Christian and live with hi m [or her]." 

Answer — You are not making much effort to improve the 
situation. You are going at it in the wrong way. Your hus- 
band will not likely repent without influence. He looks to 
you to blaze the way in spiritual matters, and will respect 
you for doing it. We have found that, in most cases, the 
husband will follow his wife into the church, if she will only 
take the lead instead of waiting for him to do so. In any 
case, the salvation of your soul is the thing to be considered 
(Prov. 9:12; Acts 2:40; Phil. 2:12, 13). Jesus said: 
''Remember Lot's wife." Lot did not look back to see if his 
wife was coming; he was too busy obeying God himself. 
Salvation is an individual matter. 

10. *'I have a child twelve years old who wishes to unite 
with the church. I do not feel that she is old enough to 
know what she is doing.'* 

Answer — If your child wishes to unite with the church 
merely because her playmates are doing it, it is usually a 
sign that she does not understand the solemnity of the step. 
If she has asked you for your permission for her to unite 
with the church, without undue solicitation, and you have 
refused her, you have done a very great wrong. If you persist 
in such a course, and anything happens to your child, you 
will undoubtedly be held responsible. If you were to make a 
survey of the church to-day, you would find that the majority 
of her members have become Christians in childhood, and 
have been brought up in the nurture and admonition of the 
Lord in good Christian homes. God can accept the simple 
faith of a little child more readily oftentimes than He can 
accept some of our adult confessions, which are often made 
with theological reservations. The Scripture says: ''Seek ye 
first the kingdom of God" (Matt. 6:33). 

11. My membership is in a struggling rural church and I 
shall not move my support from them now. 

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SYSTEMATIC PERSONAL WORK 

Answer — Your reason may indicate kindheartedness, but 
your viewpoint is unscriptural. The Scriptural command was: 
"Ordain elders in every city" (Tit. 1;5). The reason for 
this command was that all Christians should have a local 
church of Christ for their church home. It is essential to 
their well-being, else the apostle would not have comjnanded 
it. It is hard to worship God "in spirit and in truth" when 
your membership is with a distant congregation. Such a 
course usually results in failure : being severed from vital 
connection with the true Vine, you are liable to become an 
"unfruitful branch" (2 Pet. 1:8; John 15:1-4). If this 
idea were to be universalized, we would have no local church, 
and would all have to go to Jerusalem to worship. You must 
abandon this idea, or you act in an unscriptural manner. 
Your influence is stronger where you live, and it should be 
felt in your community as soon as you move there. If I were 
going to live in a community only ninety days, I should cer- 
tainly have my church letter along. In that way only can 
one be a true witness of Christ. (People who give this excuse 
are usually backsliders, or are trying to avoid financial respon- 
sibility. They are the first to be reached in special meetings. 
They should lead the way when the invitation is given, but 
they are usually the hardest to reach. It may become neces- 
sary to handle them roughly in order to awaken them to their 
spiritual responsibility.) 

12. "I am an honest doubter.'* 

Answer — You will not be if you will give as much time 
and attention to the Bible as you do to business or politics. 
Study the Bible, harmonize its teachings, and you will see 
what a wonderful Book it is. If you will just read and study 
the Bible, I can guarantee that your doubts will vanish. 
(Teach the course.) 

13. "I am a skeptic, and believe this religion business is 
foolishness.'* 

Answer — Yes, and you are not the first one of your class 
(1 Cor. 1:18-29). You are all just alike. You like to tear 
down, but you never build up. You doubt even your own 

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SYSTEMATIC PERSONAL WORK 



existence. Study the Bible honestly, and your skepticism will 
vanish. Good spiritual fruit is produced only from a good 
and honest heart (Luke 8:15). 

The Christian has a double advantage over you. If it 
turns out in the end that you are right, that skepticism is 
true, that religion is nothing but superstition, what has the 
Christian lost by his Christianity? It has made him a better 
man all the way along. If, on the other hand, it turns out 
that the Bible is true, where will you be? Your course is 
destructive, your disposition selfish, and your final condemna- 
tion is certain. 

14. *'I am an atheist. I do not believe in God.*' 
Answer — Read Ps. 53 : 1 and Prov. 14 : 9, and see where 

you belong. Show me where atheism ever built a benevolent 
home, founded a college or erected a hospital, and I will listen 
to you. Show me where atheism ever did anybody any good. 
(It is usually best to let such people alone. Secret sin, or 
willful ignorance, lies at the root of all atheism. You gen- 
erally cast your pearls before swine in bothering with atheists 
or materialists.) 

15. **I am not one of the elect.'* 

Answer— Read Mark 16 : 16 ; Acts 2 : 38 ; 1 Tim. 2:4; Rev. 
22:17. The ''elect'' are the "whosoever will's"; the non- 
elect are the "whosoever won't's." Be elected by obeying the 
gospel (2 Thess. 2:14; Matt. 7:21-27). 

16. "I am waiting for a divine call." 

Answer — Salvation is through the gospel (Rom. 1 : 16, 17 ; 
1 Cor. 1:21). You are being called through the gospel right 
now (2 Thess. 2:14). You must be saved through faith, as 
"without faith it is impossible to please God" (Heb. 11:6). 
Paith comes by hearing and obeying the word of God (Rom. 
10:14-17). If you do your part, the Spirit will take posses- 
sion of your life (Acts 2:38; Gal. 5:19-26). Then, with the 
help of Christ and the church, and personal prayer and wor- 
ship, you can "work out your own salvation with fear and 
trembling" (Phil. 2:12). Christianity is not something that 
you get, but something that you do (Rev. 22:14). 

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SYSTEMATIC PERSONAL WORK 

17. "I do not like the preacher." 

Answer — That makes no difference. The preacher is God's 
representative delivering His message. Quit looking at the 
man, and obey the message. The minister can not save you. 
You should not be married to the preacher, but to Christ. 
Support the church for the sake of Christ and for the salva- 
tion of your own soul. The preacher may leave the field soon, 
but the gospel abides forever (1 Cor. 2:5; 3:5-9). 

18. "I am waiting for my husband." 

Answer — The chances are that, as long as you stay out of 
the church, you will continue to wait. "Remember Lot's 
wife" (Luke 17:28-32). I have observed such cases, and I 
can truthfully say that, in most of them, the husband never 
comes to Christ until the wife leads the way. If you make 
the start, your husband will follow. You can not afford to 
stay out of the church on his account, and become doubly 
guilty for both his soul and your own. 

19. **I am a backslider." 

Answer — God is always ready to receive His backsliding 
children. Bead Jer. 3 : 22 ; 2 : 19. Read the story of the 
prodigal son (Luke 15:11-24). You should come before the 
church and renew your spiritual allegiance, because you have 
misrepresented the church. Your sin has been public, and 
your restatement should be public. Repentance and prayer 
will then fully restore to you the joys of salvation (Acts 
8:13-22). 

20. "I don't believe in hell." 

Answer — (1) I am not appealing to you to obey the gospel 
from fear of eternal punishment. It is always right to do 
right, hence it is always right to be a Christian. You should 
become a Christian because you love God. Christianity blesses 
the world every day, and were you to take it away, we would 
again be enshrouded in spiritual darkness. 

(2) Nevertheless, the doctrine of eternal punishment is 
Scriptural (Matt. 5:22; 10:28; 25:46). Christ taught again 
and again that there will be a heaven for the righteous and 
a hell for the wicked. The apostles taught the same thing 

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SYSTEMATIC PERSONAL WORK 

(2 Thess. 1:7-9; Heb. 10:29-31; 2 Pet. 2:4-10; 2 Pet. 3:1- 
13; Eev. 20:11-15; Jude 4-8; Rev. 21:8). 

(3) If you do not believe in bell, you can not consistently 
believe in heaven. This makes you a materialist. 

(4) The doctrine of bell is reasonable. What determines 
tbe punishment inflicted in any civil court for the infraction 
of a law? Four things; viz., (1) the majesty of the law 
violated, (2) the premeditation with which the crime was 
committed, (3) the purpose of the criminal, (4) the conse- 
quences of the act. For instance, a prosecuting attorney, in 
pleading for the conviction of a man for murder, brings out 
the majesty of the law violated. He shows that it is the 
fundamental law underlying the very right of life and happi- 
ness, and that it must be sustained at all hazards. He brings 
out the coolness, deliberation and premeditation with which 
the crime was committed, and the awful motive that lay back 
of it. Then he shows the consequences of it: the striking 
down in cold blood of a good husband and father; the 
removal of material support from the family; the awful act 
of sending a man into eternity unprepared to meet God, 
without a moment's warning; and the consequences upon the 
community and state. Now, if these same principles are 
applied to spiritual law, what is the result? The Bible is the 
law of God. When we transgress it, we violate the supreme 
law of the universe, and it is only right that we should suffer 
a punishment in proportion to the law violated. Moreover, 
every person is a center of moral influence. Our sins are 
eternal in their effect upon society. A man can set in 
operation a chain of sins, in a short lifetime, and influence 
other men to sin, and the consequences of his deeds will thus 
condemn souls in eternity forever. It is only right that such 
a person should suffer a punishment as long as the duration of 
the consequences of his sins. I hope that you can see that the 
doctrine of eternal retribution is not only Scriptural, but 
entirely within the bounds of logic and reason. Influence is 
eternal. The same word defines punishment as does salvation 
—''eternal" (R. V.— Matt 25:46), 

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SYSTEMATIC PERSONAL WORK 

21. "I intend to obey the gospel some day, but I am not 
quite ready now." 

Answer — Luther said: ''The road to hell is paved with 
,good intentions." The Lord needs your influence and service. 
Delay is dangerous. ''Hast thou a lease upon life that thou 
dost not repent to-day?" (Read Matt. 6:33; Prov. 27:1; 
Heb. 3:13; Luke 12:19, 20; Jas. 4:17; Eccl. 12:1; 2 Cor. 
6 : 2 ; Jas. 4 : 13, 14, and press the matter of personal respon- 
isibility.) Remember that now is the accepted time, and that 
now is the day of salvation. 

QUESTIONS ON THE LESSON 

1. For what purpose was the church established? 

2. What illustration of a moral man do we have in the 
Bible? 

3. What did he have to do to be saved? 

4. In what institution does God manifest His glory to- 
day? 

5. Show why it is impossible for a man to expect salvation 
outside of the church. 

6. What is the fundamental distinction between the lodge 
.and the church? 

7. Does lodge membership make one a Christian? 

8. What are the four degrees in becoming a Christian? 

9. What is the most common sin in the world ? 

10. Give four Scriptural illustrations of the sin of omis- 
sion. 

11. How would you answer the man who says, "There are 
too many hypocrites in the church"? 

12. What spirit must we possess before God can use us? 

13. Does perfection follow conversion? Explain your 
answer. 

14. What class did Jesus come to seek and to save? 

15. What person does not believe in revivals? 

16. What is the value of evangelistic meetings? 

17. Under what circumstances is it advisable not to unduly 
influence children to obey the gospel? 

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SYSTEMATIC PERSONAL WORK 

18. Why are we commanded to ''ordain elders in every 
city"? 

19. Why is it that people who are Christians often refuse 
to change their church membership? 

20. How should such people be treated? 

21. What is the great trouble with skepticism? 

22. What class of people, according to the Psalmist, do not 
believe in God? 

23. Who are the elect? The non-elect? 

24. How are we called to salvation to-day? 

25. What Scriptural illustration shows the folly of waiting 
for some one in the family? 

26. What Scripture parable shows the attitude of God 
toward His backsliding children? 

27. What must the backslider do to be reinstated? 

28. Give a Scripture illustration showing what the erring 
Christian must do to be forgiven. 

29. What does the Bible teach about eternal punishment! 

30. Show that the doctrine of hell is reasonable. 

31. Where is the law of God to be found? 

32. What is the danger of procrastination in obeying the 
gospel ? 

33. List five Scripture references which show the folly of 
procrastination . 

34. List ten excuses generally offered by those refusing to 
come to Christ, and show how you would answer each of them. 

REVIEW AND EXAMINATION 

Review the questions at the close of each lesson. Special 
examination questions will be furnished classes upon applica- 
tion. Address all correspondence to the Standard Extension 
Department, Box 5, Sta. N, Cincinnati, 0. 



177 



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